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1
Durso, Pamela R. "This is what a minister looks like: The expanding Baptist definition of minister". Review & Expositor 114, n. 4 (novembre 2017): 520–25. http://dx.doi.org/10.1177/0034637317737512.
Testo completoAbstract (sommario):
In 1956, H. Richard Niebuhr and Daniel D. Williams asserted that to the traditional definition of minister as pastor-preacher must be added teacher, chaplain, missionary, evangelist, counselor, and countless others. What Niebuhr and Williams observed as happening within American churches in general was also true within Baptist churches. Beginning sometime around mid-century, Baptist churches hired staff members to lead and plan their music programs; to work with preschoolers, children, teenagers, college students, and senior adults; and to oversee administration, education, and recreational activities. Around the 1970s, some Baptist churches recognized and publicly identified these staff members as ministers and began ordaining them. Women were among these newly ordained ministers. By the 1980s and 1990s, the number of ordained Baptist women had increased significantly, and the number of recognized ministry positions both inside and outside the church also increased significantly. Women were obviously beneficiaries of the trend of ordaining as ministers those serving in positions other than pastor-preacher, or perhaps women were leading the way and were trendsetters for Baptists. Either way, Baptist women were in the mix in this move toward the broader definition of minister.
2
Kraut, Joshua. "The polyphonic pastor". Language and Dialogue 9, n. 3 (29 ottobre 2019): 418–43. http://dx.doi.org/10.1075/ld.00050.kra.
Testo completoAbstract (sommario):
Abstract The current study draws on insights from research on reported speech, or more accurately what Tannen (2007) calls “constructed dialogue” to elucidate its role as an argumentative device as observed in a journalistic interview with a prominent American minister. I explore diverse techniques the minister uses to marshal a multiplicity of respected voices – an impressive Bakhtinian polyphony – to defend faith. An important contribution of this study lies in its integration of what Gumperz (1977, 1982) calls “contextualization cues”, paralinguistic signaling mechanisms (stress, pitch, speech rate, etc.), and constructed dialogue as phenomena which function together. The study reveals how various contextualization cues embedded within constructed dialogue contribute to framing knowledge claims as reliable.
3
Binfield, Clyde. "Principal When Pastor: P. T. Forsyth, 1876–1901". Studies in Church History 26 (1989): 397–414. http://dx.doi.org/10.1017/s0424208400011074.
Testo completoAbstract (sommario):
What marks a minister? Such a one, for example, as this, formed within Scottish Congregationalism but formative for and proved by English Congregationalism. Born 1848, died 1921. Born under Russell, died under Lloyd George. Or, from Palmerston to Asquith with Gladstone as the longest fact of political life. Born Aberdeen, died Hampstead. Born a postman’s son, died a college principal, lives a theologian. Formed educationally by Aberdeen, London and Göttingen and indirectly by Manchester and Cambridge. Culturally Pre-Raphaelite, a man for Rossetti and Holman Hunt and also G. F. Watts, for Ruskin and Giotto, for Wagner as for Hegel. Peter Taylor Forsyth, set apart by ordination in 1876; twenty-eight years, therefore, in preparation for ministry, twenty-five years in congregational ministry, twenty years in training Congregational ministers.
4
Vorontsov, Sergey A. "Non velut Reges, sed ministros et praecones veritatis: Pastor in the Early Modern Philosophical Discourse". Voprosy Filosofii, n. 3 (2021): 68–78. http://dx.doi.org/10.21146/0042-8744-2021-3-68-78.
Testo completoAbstract (sommario):
Early Modern philosophy pays some attention to the image of minister of religion. While its anticlericalism is well known, the positive program of pastor seems to be neglected. This article considers the structure and grounds of this positive image, concentrating on the texts of Hobbes, Spinoza and Pufendorf. It argues that the universal and yet subjective natural light turns out to be the key element for the image of pastor. The method of mathematical demonstration allows early Modern philosophers to establish the clear and distinct grounds of morality. They demand the same basis for the pastoral care that should consist of teaching and preaching. The same universal and subjective grounds underlie the division of power and authority between sovereign and individual. Consequently, pastor is deprived of any form of power except for the power of demonstration. The doctrine preached by the pastor should be coherent to the natural light. The use of eloquence or any (other) form of coercion is not allowed for him. Otherwise this doctrine is designated as superstition, i.e. political, moral and epistemic evil. This kind of reasoning brings the pastor under control of instances of the reason (represented e.g. by the philosophers) and the sovereign. Finally, the assumption is made that the structure of this ideal Early Modern pastor sets the limits of rational-legal order of authority of the religious leader.
5
Brooks Holifield, E. "Let the Children Come: The Religion of the Protestant Child in Early America". Church History 76, n. 4 (dicembre 2007): 750–77. http://dx.doi.org/10.1017/s0009640700500043.
Testo completoAbstract (sommario):
In 1844, the Congregationalist minister Enoch Pond in Bangor, Maine, reminded his fellow clergy that they had been commissioned not only to feed the sheep of their flocks but also to nurture the lambs. Under no circumstances, he cautioned, would a good minister neglect the children, for both Christian parents and their pastors felt “the deepest anxiety” that the children of American parishes would not “receive that wise government, that faithful discipline, that Christian instruction and restraint, which, by the blessing of God, shall result in their speedy conversion, and bring them early and truly into the fold of Christ.” He called for pastors to pray for the children, to convene meetings of praying parents, to pay attention to children during pastoral visits, to impart special instruction to children from the pulpit, to visit their schools, to institute Sunday schools, to teach children the Bible, and to offer catechetical instruction. The devoted pastor would acquaint himself with children, “enter into their feelings, and interest himself in their affairs; and thus engage their affections, and win their confidence.“Christian clergy in America had long heeded such admonitions. Seventeenth-century Puritan ministers made serious, if sporadic, efforts to teach the catechism, often invited groups of children into their homes for instruction, contended over the implications of the baptismal covenant, and urged parents to teach their offspring religious truths and Christian practices. Eighteenth-century Anglican clergy made similar efforts to instruct children, and their revivalist counter-parts in New England and the Middle Colonies encouraged the conversion of children at younger than customary ages. Jonathan Edwards devoted careful attention to his four-year-old convert Phebe Bartlet, who followed in the path of her converted eleven-year-old brother by announcing, after anguished prayers and cries for mercy, that “the kingdom of God had come” to her.
6
Matthews, Lawrence E. "Bowen Family Systems Theory: A Resource for Pastoral Theologians". Review & Expositor 102, n. 3 (agosto 2005): 425–44. http://dx.doi.org/10.1177/003463730510200307.
Testo completoAbstract (sommario):
Assuming that theological reflection is an integral dimension of the decision making process involved in shaping acts of pastoral ministry, this article explores Bowen Family Systems Theory (BFST) as a resource for ministers engaged in such reflection. A case study of a ministry situation of a pastor in a heterogeneous inner city congregation serves to illustrate the dual contribution BFST can make to a minister's ability to do this essential work. In the first place, the theory serves as a personal resource for the minister seeking to assume the non-reactive stance necessary for any attempt to understand more clearly the dynamics involved in a ministry situation. Closely related to this is the capacity of the theory's conceptual framework to provide an accurate and in-depth understanding of the often unrecognized but always determinative emotional process present in a situation. Enabling ministers to “see” these systemic dynamics is the unique contribution BFST can make to the first step, description, in John Macquarrie's three-dimensional methodology for doing theological reflection and, therefore, to the last two steps, interpretation and application. All three dimensions of Macquarrie's methodology are identified. The article also examines some of the possible causes for the frequent absence of theological reflection from the practice of ministry.
7
Graham, Elaine. "Pastoral Theology: Therapy, Mission or Liberation?" Scottish Journal of Theology 52, n. 4 (novembre 1999): 430–54. http://dx.doi.org/10.1017/s003693060005047x.
Testo completoAbstract (sommario):
In a book entitled The Christian Pastor and the Working Church, published in 1898, Washington Gladden, a leading figure in the Social Gospel movement, attempts a definition of the field of Pastoral Theology. Gladden's characterisation of pastoral theology as the pragmatic study of the work of the minister and the management of the Church is typical of many definitions, both historical and contemporary:
8
Ray, R. J. "Crossed Fingers and Praying Hands: Remarks on Religious Belief and Superstition". Religious Studies 26, n. 4 (dicembre 1990): 471–82. http://dx.doi.org/10.1017/s0034412500020679.
Testo completoAbstract (sommario):
Picture the following scene. A minister takes communion to one of her elderly home-bound members. When she arrives she is met by her parishioner and two visiting friends. She invites both visitors to partake of communion with her and the parishioner. One woman happily agrees to do so. The other woman declines by giving a mini-sermon explaining that because she feels unworthy to partake of the Lord's Supper she would be guilty of sin if she did so. Furthermore, if she took communion in this unworthy state God would cause her to be sick. After communion, the minister inquires if she might wash the communion cups. The woman who participated in the sacrament with the pastor and church member asks if she might perform this function. But then she hesitates and asks with a sense of temerity, “Is it alright if I do so?” “I mean,” she continues, “may be I'm not supposed to wash them. They are holy cups and my hands are so tainted with sin. It might be wrong for me to handle them.” Finally, the shut-in who was the original object of the visit in the first place tells her young, and by now bewildered, pastor, “You know. Last month when you brought me communion my hip was killing me. After you served me the elements the pain just went away. I know the sacrament healed me.” The pastor offers a final prayer not knowing if her words will be heard as a prayer to God or as an incantation or spiritual good-luck charm.
9
Taborda, Francisco. "O ministério ordenado na Igreja. Uma perspectiva católica". Revista Eclesiástica Brasileira 62, n. 247 (31 luglio 2002): 548. http://dx.doi.org/10.29386/reb.v62i247.1951.
Testo completoAbstract (sommario):
Seguindo a tradição patrística, o Autor procura compreender o ministério ordenado a partir da Igreja local/particular. O ministério ordenado é especificado em sua natureza na comunidade (o ministro é primeiramente um cristão entre os demais) e diante da comunidade (o ministro é representação sacramental de Cristo-Cabeça, Pastor e Servo de YHWH). O referencial básico do ministério é o episcopado. O bispo preside uma Igreja local e testemunha, perante as demais, a fé da Igreja que preside, estabelecendo assim a comunhão com as outras Igrejas e com a Igreja de Roma. Enquanto representação do Cristo Pastor, o bispo é secundado em sua tarefa pelo presbitério; enquanto representação do Cristo Servo, é coadjuvado pelos diáconos.Abstract: Following the patristic tradition, the Author tries to understand the ordained ministry from the angle of the local/particular Church. The ordained ministry is specific in its nature in the community (the minister is in the first place a Christian among others) and before the community (the minister is the sacramental representation of the Christ-Head, Shepherd and Servant of YHWH). The basic referencial of the ministry is the episcopate. The bishop presides a local Church and witnesses, before the others, the faith of the Church which he presides, thus establishing communion with the other churches and with the Church of Rome. While representing Christ the Shepherd, the bishop is seconded in his task by the presbytery; while the representation of Christ the Servant he is coadjuvated by the deacons.
10
Rich, Jeremy. "That They All May be One?" Social Sciences and Missions 29, n. 1-2 (2016): 66–92. http://dx.doi.org/10.1163/18748945-02901017.
Testo completoAbstract (sommario):
In the late 1960s and early 1970s, Congolese pastor Jean Bokeleale’s church union movement divided US Protestant missionaries. Bokeleale’s goal of uniting all Congolese Protestant churches was sanctioned by Congolese leader Mobutu Sese Seko, and Bokeleale relied on cultural nationalist arguments to criticize missionaries who opposed his aims. Liberal missionaries gave financial assistance to Bokeleale and criticized evangelicals opposed to church union. Evangelical missionaries denounced Bokeleale as a demagogue, similar to Western criticism of Congolese prime minister Patrice Lumumba. This essay examines how missionary discussion of Bokeleale reveals debates over the role of missionaries in an independent Congo.
11
Helsel, Philip Browning. "Liminality in Death Care: The Grief-Work of Pastors". Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 63, n. 3-4 (settembre 2009): 1–8. http://dx.doi.org/10.1177/154230500906300306.
Testo completoAbstract (sommario):
Proximity with issues of death and dying is one of the troubling aspects of ministry for many clergy. This article articulates the role of the minister as a liminal figure, a person who serves a ritual function in times of grief and loss, and who enables the creation of meaning in the in-between space between death and life. This liminal role is compared with that of the funeral director, as elaborated by Thomas Lynch in his memoir, The Undertaking. This paper suggests that while the liminal position is a difficult one for the pastor, it also provides some of the deepest satisfactions of ministry.
12
Lamkin, James E. "Systems Theory and Congregational Leadership: Leaves from an Alchemist's Journal". Review & Expositor 102, n. 3 (agosto 2005): 461–91. http://dx.doi.org/10.1177/003463730510200309.
Testo completoAbstract (sommario):
Bowen Family Systems Theory is a beneficial lens through which the minister may see his or her own life, and how that life interfaces with the life of the congregation. In addition, upon seeing the layered landscape of family and congregation, the minister may better understand his or her role as a pastor and as a leader. The article supports this thesis through personal and parish examples of how the author attempts to “live the theory.” These “system snapshots” are explored within the four basic components of the theory: The Emotional Triangle, Self-Differentiation, The Emotional Field, and Multi-Generational Transmission. The article opens with the story of the healing of a cut-off in the author's own family. As this healing was taking place, a parallel process was occurring in the church he led as the congregation dealt with a cut-off regarding its founding minister. These interlocking stories of reconnection illustrate the power and beauty of Bowen Family Systems Theory in a parish setting. Thus, the author concludes: “The greatest laboratory in which to practice this type of alchemy is the local congregation. Amid its problems and possibilities, its exasperations and epiphanies, is the strange chemistry of grace.”
13
Rowlands, Alison. "The Witch-cleric Stereotype in a Seventeenth-Century Lutheran Context*". German History 38, n. 1 (13 giugno 2019): 1–23. http://dx.doi.org/10.1093/gerhis/ghz034.
Testo completoAbstract (sommario):
Abstract This article enhances our understanding of the development and dynamism of early modern witch stereotypes by focusing on the stereotype of the witch-cleric, the Christian minister imagined by early modern people as working for the devil instead of God, baptizing people into witchcraft, working harmful magic and even officiating at witches’ gatherings. I show how this stereotype first developed in relation to Catholic clerics in demonology, print culture and witch-trials, then examine its emergence in relation to Protestant clerics in Germany and beyond, using case studies of pastors from the Lutheran territory of Rothenburg ob der Tauber from 1639 and 1692 to explore these ideas in detail. I also offer a broader comparison of beliefs about Protestant witch-clerics and their susceptibility to formal prosecution with their Catholic counterparts in early modern Germany, showing that cases involving Protestant witch-clerics were part of a cross-confessional phenomenon that is best understood in a comparative, Europe-wide perspective. In addition to showing how the witch-cleric stereotype changed over time and spread geographically, I conclude by arguing that three distinct variants of this stereotype had emerged by the seventeenth century: the Catholic ‘witch-priest’ and Protestant ‘witch-pastor’ (who were supposedly witches themselves) and the overzealous clerical ‘witch-master’, who was thought to do the devil’s work by helping persecute innocent people for witchcraft. Despite these stereotypes, however, relatively few clerics of either confession were tried and executed as witches; overall, patriarchy worked to protect men of the cloth from the worst excesses of witch persecution.
14
Gonçalves, Alonso S. "Os batistas e o pluralismo religioso: o princípio da liberdade religiosa como abertura dialógica". REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 10, n. 15 (18 luglio 2016): 167. http://dx.doi.org/10.20890/reflexus.v10i15.323.
Testo completoAbstract (sommario):
O presente artigo procura articular o movimento batista dentro desse contexto do pluralismo religioso e o possível diálogo inter-religioso a partir de um princípio que os batistas sustentam desde a sua gênese, a liberdade religiosa. A fim de demonstrar a possibilidade desse conjunto – pluralismo religioso, diálogo inter-religioso e liberdade religiosa –, o artigo traz a experiência do pastor batista João Luiz Sá Melo (Primeira Igreja Batista em Vila da Penha, Rio de Janeiro) no episódio da menina Kailane Campos, agredida por um grupo de evangélicos quando saia de uma celebração religiosa candomblecista.This article seeks to articulate the baptist movement in this context of religious pluralism and the possible interreligious dialogue from a principle that Baptists hold since its genesis, religious freedom. In order to demonstrate the possibility of this set – religious pluralism, interreligious dialogue and religious freedom – the article brings the experience of the baptist minister João Luiz Sá Melo (First Baptist Church in Vila da Penha, Rio de Janeiro, Brazil) in girl episode Kailane Campos, assaulted by a group of evangelicals when exit a candomblecista religious celebration.
15
Nørager, Troels. "Præsten og Loke. Grundtvigs apologetiske dialog i “Om Christendommens Sandhed”". Grundtvig-Studier 63, n. 1 (1 gennaio 2012): 33–63. http://dx.doi.org/10.7146/grs.v63i1.16590.
Testo completoAbstract (sommario):
Præsten og Loke: Grundtvigs apologetiske dialog i “Om Christendommens Sandhed”[The Pastor vs. Loke: Grundtvig ’s apologetic dialogue in his “On the truth of Christianity ”]By Troels NøragerDue to the fact that Grundtvig propagated a basically pre-modern conception of Christianity, apologetics constitute an integral part of his theological writings. So far, however, Grundtvig’s apologetic discourse (and its strategies) has not received the scholarly attention that it deserves. This article takes as its test case a rather lengthy (ca. 40 pages) dialogue, which Grundtvig inserted into his major apologetic work, “On the truth of Christianity”. The dialogue features a true Christian minister (Grundtvig himself) and his adversary, “Loke”, a representative of contemporary rationalist-deist Christianity. It is demonstrated how the themes of the dialogue cluster around the Apostolic Creed, thus reflecting Grundtvig’s theological turn dating from 1825. In particular, the focus is on Grundtvig’s pervasive (but, alas, less than persuasive) use of principium contradictionis as his major apologetic tool. It is demonstrated that there remains in Grundtvig an unresolved tension between the inherent epistemological nature of this principle and Grundtvig’s desire to employ it to bolster his own exclusively theological (and ontological) concept of truth.
16
Wilcox, Peter. "‘Églises plantées’ and ‘églises dressées’ in the Historiography of Early French Protestantism". Journal of Ecclesiastical History 44, n. 4 (ottobre 1993): 689–95. http://dx.doi.org/10.1017/s0022046900077861.
Testo completoAbstract (sommario):
During the seven years between 1555 and 1562, a transformation took place in the character of early French Protestantism. Before 1555 reformed communities in the kingdom of France were relatively scarce, and only loosely affiliated; by 1562 they had become more numerous, and more centralised. Before 1555 a typical congregation would meet, without either a minister or a system of ecclesiastical discipline, for prayers, the singing of hymns and bible-reading; by 1562, the same group would probably have not only its own pastor to preach and administer the sacraments, but also a consistory to enforce church discipline. In the most recent secondary literature this development is commonly described as the transformation of églises plantées into églises dressées. It is said, for example by Prestwich, that ‘the consistory became the mark of a true church, termed an église dressée, in contrast to the amorphous Bible gatherings, known as églises plantées’. The purpose of this brief article is to question whether these terms were ever contrasted in this way in the mid-sixteenth century, and to suggest that other phrases express the development more accurately.
17
Robinson, B. Leslie. "The Future of Intentional Interim Ministry". Review & Expositor 100, n. 2 (maggio 2003): 233–46. http://dx.doi.org/10.1177/003463730310000206.
Testo completoAbstract (sommario):
The interim period is a time of change, transition anad transformation. A new approach to interim ministry has been developed over the past 30 years, Intentional Interim Ministry. Intentional Interim Ministers are required to undergo training prior to being certified and evaluation after serving as an interim pastor. The future of Intentional Interim Ministry appears bright as more churches seek to be intentional during an interim, and as more Intentional Interim Pastors are trained and certified.
18
Daehnert, William Jan. "Interim Ministry: God's New Calling is Changing the Life of Baptist Congregations". Review & Expositor 100, n. 2 (maggio 2003): 175–90. http://dx.doi.org/10.1177/003463730310000202.
Testo completoAbstract (sommario):
No longer does the interim period between pastors need to be a lull or a valley. Now trained interim pastors can lead a church to prepare for its future. Daehnert describes this exciting new ministry from his thirty-three years of experience in ministry. In addition to traditional interim ministry, a new program called Intentional Interim Minsitry has emerged. Intentional Interim Ministers are trained and experienced to lead congregations to use the interim to reflect on its history, to examine its organizational structure and leadership, and to redefine its purpose and vision. In this manner, rather than “down” time, the interim period can enable the laity to plan for and prepare for the arrival of a new pastor.
19
Buang Lela, Emanuel Richardus, e Edison R. L. Tinambunan. "SPIRITUALITAS IMAMAT DALAM BAYANG-BAYANG TANTANGAN PASTORAL (IMAM SEBAGAI PELAYAN DALAM TANTANGAN PASTORAL DI KEUSKUPAN TIMIKA)". Forum 49, n. 2 (19 dicembre 2020): 78–91. http://dx.doi.org/10.35312/forum.v49i2.310.
Testo completoAbstract (sommario):
This article focuses on reflections of the priestly vocation as a minister in the context and pastoral situation in the Diocese of Timika. The approach is studying on ecclesiastical documents in regarding on the priesthood spirituality in serving of God's people. The purpose of this paper is to discover the high spirit of ministry of a priest who is based on the example of Jesus Christ as Teacher and Chief Pastor in the pastoral ministry of the Timika Diocese. Total service in dedicative involvement, a soothing presence, entering into the struggles of family life, and having the courage of dialoguing with anyone are a concrete service to realize the spirit of the ministry of Jesus Christ in the challenges of the pastoral field in the Timika Diocese.
Artikel ini berfokus pada refleksi mengenai panggilan hidup imamat sebagai pelayan di tengah konteks dan situasi pastoral di Keuskupan Timika. Pendekatan yang digunakan adalah studi dokumen gerejani mengenai spiritualitas imamat dalam pelayanan bagi umat Allah. Tujuan dari tulisan ini adalah untuk menemukan semangat pelayanan yang luhur dari seorang imam yang bertolak pada teladan Yesus Kristus sebagai guru dan gembala utama dalam pelayanan pastoral di keuskupan Timika. Pelayanan yang total dalam keterlibatan yang dedikatif, kehadiran yang menyejukkan, masuk dalam pergumulan hidup keluarga, dan berani untuk berdialog dengan siapa pun merupakan pelayanan konkret demi mewujudkan spirit pelayanan Yesus Kristus di tengah tantangan medan pastoral di Keuskupan Timika.
20
Ngala, Francisca Wavinya, e Rosemary Wahu Mbogo. "Teach Them to Observe all that I Have Commanded You: Great Commission or Omission?" IRA International Journal of Education and Multidisciplinary Studies 14, n. 3 (26 marzo 2019): 45. http://dx.doi.org/10.21013/jems.v14.n3.p2.
Testo completoAbstract (sommario):
<p>Members of any congregation professing Christianity are a flock that needs to be looked after as commissioned by God. Faith in Christ often brings them together to strengthen one another by listening to the word of God and receiving God’s blessings through the minister/pastor/priest among others. These servants, therefore, have the obligation to mould and form a spirituality of their congregations as they patiently wait for the second coming of Jesus Christ by teaching them. Therefore, this paper endeavoured to interrogate the Christian curriculum of selected churches with respect to spiritual formation among the faithful. The descriptive survey design was used for the study. Systematic random sampling was used to select 945 participants. Questionnaires were consequently distributed to the 945 members. Overall, 538 questionnaires were returned and analyzed to provide useful information. The Statistical Package for the Social Sciences (SPSS) was used to analyze the data and t-tests performed. The study findings revealed that the servants of God use Christian education as an approach towards the great commission of God in enhancing spiritual formation on the faithful. The findings suggest that the servants are working towards strengthening spirituality and hence Christianity of the faithful in their churches. Despite the omission of the great commission over a long time, churches are now embracing curriculum tailored to addressing specific objectives geared to enhancing Christianity and strengthening faith among the faithful.</p>
21
MESSENT, P. "MARK TWAIN, JOSEPHTWICHELL, AND RELIGION". Nineteenth-Century Literature 58, n. 3 (1 dicembre 2003): 368–402. http://dx.doi.org/10.1525/ncl.2003.58.3.368.
Testo completoAbstract (sommario):
In this essay I focus on Mark Twain's relationship with Joseph Hopkins Twichell, pastor of the Asylum Hill Congregationalist Church in Hartford, Connecticut, tracing the lifelong effects of the two men's friendship on Twain's "religious" life. This aspect of Twain's life divides into three stages that illustrate the larger patterns of his thinking and beliefs. Twain's courtship, and the role that Twichell played in his life at the time, shows the author at his most pious, seriously engaging with the task of spiritual reformation necessary to the successful fulÞllment of his relationship with Livy, his wife-to-be. The Hartford years following close after Twain's marriage show him living a relatively conventional life, regularly attending religious services and giving considerable support to Twichell's Asylum Hill church. The extensive and committed part that Twain played in this church community gives the lie to the view put forward by Alfred Bigelow Paine and others that Twain completely retreated from religious commitment after the early marriage years. Finally, in the years following Twain's departure from Hartford, Twichell takes the role of gentle and temperate respondent as Twain's attitude toward religious belief, and indeed toward human nature itself, becomes increasingly mordant. Predictably, their exchanges ended in stalemate, though the role that the minister played in deßecting the full public force of Twain's more intemperate outbursts was recognized by both men. I use previously unpublished material here to provide a type of "thick description" of the religious dimension of their relationship and to ßesh out what we already know of their friendship.
22
Cross, Anthony R. "The Place of Theological Education in the Preparation of Men and Women for the British Baptist Ministry then and Now". Perichoresis 16, n. 1 (1 aprile 2018): 81–97. http://dx.doi.org/10.2478/perc-2018-0005.
Testo completoAbstract (sommario):
Abstract Using principally, though not exclusively, the learning of the biblical languages, this paper seeks to demonstrate four things. Firstly, from their beginnings in the early seventeenth century the majority of British Baptists have believed that the study of theology is essential for their ministers, and that the provision of such an education through their colleges is necessary for the well-being of the churches. Secondly, and contrary to misconceptions among Baptists and those of other traditions, Baptists have always had ministers who have been highly trained theologically, and that this has enriched their service as pastors. Thirdly, it reveals that Baptists today have a wealth of both academically-gifted and theologically-astute pastortheologians and pastor-scholars. Finally, it argues that theology has always played its part in the renewal of Christian life and witness for which so many Christians today are praying.
23
Patrice, N’dri Kouadio. "Le Divorce Des Pasteurs En Milieu Evangelique Ivoirien : Approche Socio-Anthropologique D’un Phenomene Desintegrateur A Travers Le Cas Des Communautes « Assemblees De Dieu » Et « Ministere International De La Revelation » De Yopougon, Abidjan, Côte-d’Ivoire". European Scientific Journal, ESJ 13, n. 8 (31 marzo 2017): 302. http://dx.doi.org/10.19044/esj.2017.v13n8p302.
Testo completoAbstract (sommario):
In evangelical communities, divorce is prohibited and a pastor is seen as a model, a spiritual guide and, above all, a guarantor of the Christian faith and morality. From this point of view, the breakdown of the marriage bond of a pastor with his wife undermines the cohesion and stability of the communities under his tutelage. This is because divorce is considered in Christian circles as a transgressive and anomic act. This article is a comprehensive approach of the divorce of pastors. It also shows its explanatory factors using a case study of two localities, the Assemblies of God Church and the International Ministry of the Revelation of Yopougon. The study was carried out using a socio-anthropological approach combined with both qualitative and quantitative methods. Based on the result of this study, the divorce of pastors is explained by several factors. The most essential include: the tensions and the recurring disputes in the couple; the continued infidelity of the spouses; the lack of forgiveness and reciprocal acceptance of spouses in case of error; the subtle flight of one of the spouses of the household, and so on. Although they are human guides and shepherds, pastors who have succumbed to these situations have destroyed the sacred bond of their marriage. These kinds of behavior of the evangelical guides have led to the regression of the social and political functioning of the Christian communities. Divorce, however, has become a symbolic act of destruction of socio-religious bonds while tarnishing the image of the evangelical world.
24
Shriver, Donald W., e Peggy L. Shriver. "Law, Religion, and Restorative Justice in New Zealand". Journal of Law and Religion 28, n. 1 (gennaio 2013): 143–77. http://dx.doi.org/10.1017/s0748081400000266.
Testo completoAbstract (sommario):
A former police chief and a criminologist confirm a famous remark by Margaret Mead when they write: “The initiation of restorative reforms is often based upon the conversion of one key professional in a criminal justice agency.”New Zealand district court judge Fred W.M. McElrea personalized this rule in his account of how he stumbled on a restorative procedure in the case of a young man in Auckland, who was a Maori and son of a bishop, and who confessed to the crime of robbing a woman's purse. She happened to be a Quaker, and she appeared in court as a gesture of friendship for the offender. When the time came for sentencing, McElrea wondered out loud if there were a way for the young man to be monitored, without imprisonment, by some competent person who knew him. At that, Douglas Mansil, local Presbyterian minister, also present in the courtroom, stood and volunteered his services. Mansil had been the longtime “streetwise” pastor of a congregation in that Auckland neighborhood, known for furnishing the courts with more than a few youth offenders. Together with the Quaker victim of the crime, he kept track of the young man and reported regularly to the court. It was the beginning of McElrea's dedication to restorative justice (RJ) for young offenders in New Zealand. He and other judiciary leaders pay tribute to the influence of Howard Zehr's visit to New Zealand (NZ) in 1994 and Zehr's book, Changing Lenses, which McElrea first read during a sabbatical leave at Cambridge University. Zehr's book and his work in the U.S. had great impact on New Zealand legal officials, many of whom, like McElrea, often give him credit for inspiring shifts to RJ in their thinking about law, judicial process, and ethics.
25
Hoerig, Karl A. "Nimrod". Studies in Religion/Sciences Religieuses 46, n. 4 (24 novembre 2017): 568–83. http://dx.doi.org/10.1177/0008429817733141.
Testo completoAbstract (sommario):
Each fall from 1984 to 2007 a group of Lutheran pastors in Texas gathered at the ranch of another pastor to hunt white-tailed deer during the opening week of the annual hunting season. Called “Nimrod” after the ancient Babylonian king identified in the Bible as “a mighty hunter before the Lord” (Genesis 10:9), also an acronym for “November Invitational Ministerial Recreational Outdoor Diversion,” the event provided opportunities for recreation and fellowship for active and retired clergy, centered around the hunt. To the casual observer hunting is not an immediately obvious pastime to bring Christian ministers together. This ethnographic study examines the place of hunting within Christian theology and explores how the annual deer hunting retreat in fact created an ideal opportunity for clergy to escape from the social constraints of their professional lives while engaging in the deeply meaningful practice of harvesting wild game.
26
Kaplan, Lisabeth, e Paul Roochnik. "The Jewish Obligation to Stand Up against Islamophobia in the United States". American Journal of Islam and Society 21, n. 3 (1 luglio 2004): 175–82. http://dx.doi.org/10.35632/ajis.v21i3.1788.
Testo completoAbstract (sommario):
First they came for the communists, and I did not speak out –because I was not a communist;Then they came for the socialists, and I did not speak out –because I was not a socialist;Then they came for the trade unionists, and I did not speak out –because I was not a trade unionist;Then they came for the Jews, and I did not speak out –because I was not a Jew;Then they came for me –and there was no one left to speak out for me.The German anti-Nazi Protestant minister, Martin Niemoeller, spoke thesepoignant words following the end of World War II. Pastor Niemoellerreminds us that whenever society singles out a specific minority for abuse,the rest of society must resist. What folly it is to believe that during a timeof insecurity and suspicion, any minority – religious, ethnic, or political –can long enjoy immunity from oppression. The Jewish people, perhapsmore than other minorities, has an intimate familiarity with the plight ofthe scapegoat, a 2,000 year history of diaspora and minority status, withall the cruelty and violence that has accompanied this experience. In thiswork, we will cite Biblical sources, cultural traditions, and rabbinic teachings to express the inescapable obligation of Jews to stand in solidaritywith Muslims in their time of need.Make no mistake about it: Muslims now confront unprecedented discriminationand harassment in the United States. In a recent report, theAmerican-Arab Anti-Discrimination Committee (ADC) reports a significantincrease in the frequency of hate crimes and acts of discriminationperpetrated against Arabs (both Muslims and Christians) and non-ArabMuslims.1 The list includes hundreds of acts of physical violence, some 60incidents of Arab or Muslim passengers being prevented from traveling onairlines simply because of their “profile,” several hundred employmentdiscrimination cases, and serious concerns arising from the USA PatriotAct. Tabloid media and bigoted radio talk show hosts contribute to anatmosphere of Islamophobia, and some Americans associate the word“Muslim” or “Arab” with “terrorist.” Shortly after the 9/11 attacks, conservativepundit Ann Coulter, commenting on Arab and Muslim countries,suggested that “we should invade their countries, kill their leaders andconvert them to Christianity.”2 An Islamophobic atmosphere has takenhold in the United States, targeting Muslims not for any crime, but merelyfor being Muslims ...
27
Mueller, Ekkehardt. "Los desafíos y conflictos del pastor en la iglesia". Revista Estrategias para el Cumplimiento de la Misión 16, n. 2 (16 maggio 2018): 117–24. http://dx.doi.org/10.17162/recm.v16i2.1127.
Testo completoAbstract (sommario):
Uno de los trabajos más desafiantes es el del ministerio pastoral. Los pastores suelen ser generalistas, “personas del renacentismo” cuya vocación “requiere una amplia varidad de habilidades”. ¿Cuáles son los desafíos y conflictos que suelen enfrentar los pastores en las iglesias? Este breye ensayo 1) reflexiona sobre la relación del pastor con la iglesia y 2) muestra cuáles son los desafíos que siempre están presentes en el ministerio pastoral a fin de nunca olvidarlos y saber cómo hacerles frente.
28
Blunda Grubert, Jorge. "La Palabra en la vida y el ministerio del pastor". Seminarios sobre los ministerios en la Iglesia 57, n. 199-200 (1 gennaio 2011): 51–67. http://dx.doi.org/10.52039/seminarios.v57i199-200.356.
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29
Muller, J. C. "Uitbranding by die predikant: ’n Sistemiese perspektief". Verbum et Ecclesia 13, n. 2 (18 luglio 1992): 171–81. http://dx.doi.org/10.4102/ve.v13i2.1054.
Testo completoAbstract (sommario):
Burnout amongst ministers of religion: A systemic perspective In contrast to fatigue or stress, burnout is a syndrome which is the result of a long process of imbalance between pressure and resources. The author argues that there are no simple solutions in crash courses or seminars on stress. The phenomenon of burnout can only be explained and resolved through a systems perspective. The pastor participates in two basic systems: the work and love system. When he experiences conflict between these two, it could easily lead to burnout. Except for resolving the problems within the systems, the ideal is for the pastor to participate in a third system, a system that functions as a peer group.
30
Finn, Jane, e Allison Utting. "The Inclusion House: Where Pastors Learn to Minister to Individuals with Disabilities". Journal of Research on Christian Education 26, n. 2 (4 maggio 2017): 172–88. http://dx.doi.org/10.1080/10656219.2017.1331777.
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31
De Vries, R. J. "Pastoraal bidden als samenspraak". Theologia Reformata 64, n. 1 (1 marzo 2021): 26–43. http://dx.doi.org/10.21827/tr.64.1.26-43.
Testo completoAbstract (sommario):
Presenting the results of a qualitative research on the practice of prayer in pastoral care, this article discusses the questions which most interest ministers in the Protestant Church in the Netherlands. Dialogue − between the pastor and the other, and between the conversation partners and God − is a key issue. The article presents a three-dimensional model of this dialogue and elaborates a theology of pastoral prayer as spiritual fellowship. It then argues that in pastoral care, ministers, with their conversation partners, should pay more attention to the theological quality and the practical significance of dialogue on praying together.
32
Benedict, P. "Prophets in Arms? Ministers in War, Ministers on War: France 1562-74". Past & Present 214, suppl 7 (1 gennaio 2012): 163–96. http://dx.doi.org/10.1093/pastj/gtr022.
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33
Mueller, Ekkehardt. "¿Cómo MINISTRAR A LOS HOMOSEXUALES?" Revista Theologika 32, n. 1 (9 novembre 2017): 100–120. http://dx.doi.org/10.17162/rt.v32i1.906.
Testo completoAbstract (sommario):
La homosexualidad se ha vuelto un tema extremadamentecontroversial en muchos países alrededor del mundo,impactando a varias sociedades y comunidades cristianas.¿Qué se debería hacer si un miembro de iglesia se sienteatraído por alguien del mismo sexo? ¿Cómo se deberíanevaluar sus inclinaciones? ¿Cómo deberían los heterosexuales,así como la iglesia y el pastor, tratar con personas quepractican la homosexualidad y/o promueven un estilo devida homosexual? ¿Cómo deberían los administradores dela iglesia tratar con empleados que se identifican como homosexualesactivos? ¿Qué debería hacer la administraciónde la iglesia en el caso de que el gobierno trate de obligar aque se empleen personas homosexuales? Pero la preguntaque está detrás de todas estas es: ¿Cómo se relacionan loscristianos con la Biblia? Por estas preguntas algunas denominacionescorren el riesgo de dividirse o ya se han divididosobre este asunto.
34
Carlson, Eric Josef. "Good Pastors or Careless Shepherds? Parish Ministers and the English Reformation". History 88, n. 291 (luglio 2003): 423–36. http://dx.doi.org/10.1111/1468-229x.00271.
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35
Ashby, Homer U. "What ministers know: A qualitative study of pastors as information professionals". Library & Information Science Research 17, n. 3 (giugno 1995): 318–19. http://dx.doi.org/10.1016/0740-8188(95)90057-8.
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36
Boer, Theo A., Ronald E. Bolwijn, Wim Graafland e T. Theo J. Pleizier. "Legal Euthanasia in Pastoral Practice: Experiences of Pastors in the Protestant Church in the Netherlands". International Journal of Public Theology 14, n. 1 (8 maggio 2020): 41–67. http://dx.doi.org/10.1163/15697320-12341600.
Testo completoAbstract (sommario):
Abstract This representative survey amongst 653 ministers in the Protestant Church in the Netherlands (PKN) maps their experiences and views with regard to euthanasia. We found that three-quarters of the ministers have experience with euthanasia requests from their parishioners. Almost two-thirds of them respect a parishioner’s euthanasia request. Differentiating the answers on the basis of modality, we see differences in attitudes, both regarding euthanasia itself and regarding the pastoral approach. Although ministers have considerable experience with euthanasia, the open questions posed reveal that ministers encounter many difficulties and dilemmas: there is urgent need for discussion and support. The article intends to contribute to the search for a best pastoral practice in dealing with euthanasia requests and explores the need for a renewed role for the PKN in the social and political debate on euthanasia.
37
Polanco, J. Vladimir. "“Cumple tu ministerio”. Los imperativos pastorales de 2 Timoteo 4". Revista Estrategias para el Cumplimiento de la Misión 16, n. 2 (9 luglio 2018): 109–16. http://dx.doi.org/10.17162/recm.v16i2.974.
Testo completoAbstract (sommario):
Es la primera vez en la historia de la iglesia que la responsabilidad pastoral ya no recaería en uno de los apóstoles llamados directamente por el Señor. Ahora se está haciendo una transición del ministerio apostólico al ministerio pastoral; de Pablo a Timoteo. ¿Qué tenía que hacer ese joven pastor para emular la obra de uno de los personajes más influyentes que ha tenido el cristianismo? ¿Cuál sería el deber de la nueva generación de líderes cristianos? En este breve artículo me gustaría que reflexionemos en una de las porciones bíblicas que presentan con mayor claridad el deber del ministro cristiano.
38
Chan, Kara, e M. Chen. "Experience of Stress and Burnout among Pastors in China". Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 73, n. 4 (dicembre 2019): 232–37. http://dx.doi.org/10.1177/1542305019886533.
Testo completoAbstract (sommario):
A quantitative survey was conducted among a convenience sample of 164 church ministers in China to test a model relating experience of stress, clergy burnout, and clergy health. Results indicated that respondents experience relatively low levels of stress and burnout. The burnout score was 2.73 on a seven-point scale. Stress from family was a significant predictor of overall burnout. The experience of emotional exhaustion was a significant predictor of the occurrence of adverse health symptoms.
39
Langer, Andreas. "Der Pfarrberuf als vertrauenswürdige Profession". Zeitschrift für Evangelische Ethik 51, n. 1 (1 febbraio 2007): 40–49. http://dx.doi.org/10.14315/zee-2007-0106.
Testo completoAbstract (sommario):
Abstract Analysing the profession of ministers (pastors, priests) in terms of sociologically and ethically funded profession ethics makes a mode of regulation and control in knowledge-based professional action - profession ethics - describable which is closely linked to trust. To adopt trust as an imperative of figuration however, it must be discussed ethically. A theoretical discourse of implementation in an institutional ethics perspective leads to alternative recommendations for figuration: Trust in the profession of ministers is no longer generated by conscious intransparancy, by smothering up mistakes and fallacies and the concealment of control of ministers but by transparancy, feeling obliged to visions, having clear aims, common identity and cooperation structures between professionals and parishioners
40
Seat, Jeff T., James T. Trent e Jwa K. Kim. "The Prevalence and Contributing Factors of Sexual Misconduct among Southern Baptist Pastors in Six Southern States". Journal of Pastoral Care 47, n. 4 (dicembre 1993): 363–70. http://dx.doi.org/10.1177/002234099304700404.
Testo completoAbstract (sommario):
Reports the results of a questionnaire survey designed to identify factors contributing to sexual misconduct of a sample of senior Southern Baptist pastors. Concludes that stress and sexual misconduct are significantly correlated and that pastors less confident in their training are more likely to engage in sexual misconduct than those confident in their training. Offers a list of guidelines for individual ministers to follow to reduce the likelihood of sexual misconduct taking place. Notes implications for pastoral care and for theological seminaries and judicatories in their efforts to confront the problem of sexual misconduct among clergy.
41
Horton, Shaun. "Of Pastors and Petticoats: Humor and Authority in Puritan New England". New England Quarterly 82, n. 4 (dicembre 2009): 608–36. http://dx.doi.org/10.1162/tneq.2009.82.4.608.
Testo completoAbstract (sommario):
Early Puritan humor usually endorsed Puritanism at the expense of non-Puritans, but during the eighteenth century, Puritans made bolder jokes at the expense of their own ministers. This article examines how Puritans used humor to undermine social authority and how changes in New England society led to changes in Puritan humor.
42
Olmsted, Kathryn S. "The 1930s Origins of California’s Farmworker-Church Alliance". Pacific Historical Review 88, n. 2 (2019): 240–61. http://dx.doi.org/10.1525/phr.2019.88.2.240.
Testo completoAbstract (sommario):
In the 1930s, Social Gospel ministers in the Los Angeles area organized to help farmworkers in Southern California. The reformist pastors worked across class, denominational, and racial lines and transcended language barriers as they built urban, coastal support for immigrant farmworkers in interior valleys. In the end, they failed, largely because employers were able to use the Communist affiliations of the farmworker union leaders to Red-bait and intimidate the ministers. Only when a later generation of labor leaders distanced their movement from Communism and grounded it in Christian rhetoric and imagery would this religious-labor alliance achieve victory.
43
Adeyemi-Bello, Tope. "A Test of the Performance Implications of Locus of Control and Task Orientation in the Not-for-Profit Sector". Psychological Reports 73, n. 3_suppl (dicembre 1993): 1327–30. http://dx.doi.org/10.2466/pr0.1993.73.3f.1327.
Testo completoAbstract (sommario):
The effects of locus of control and task orientation on performance were examined for 29 Southern Baptist ministers. The Leadership Style Questionnaire and Rotter's scale measured task orientation and locus of control, respectively. Multiple-regression analysis indicated that the pastors with internal locus of control and high task orientation were more likely to have growing parishes.
44
Pereira Delgado, Álvaro. "La antigua metáfora del buen pastor (Jn 10,1-18) para pastores de hoy". Isidorianum 23, n. 45 (31 maggio 2014): 35–60. http://dx.doi.org/10.46543/isid.1423.1003.
Testo completoAbstract (sommario):
¿Es lícito que los ministros ordenados se apliquen los antiguos textos bíblicos en los que aparece la metáfora del pastor como guía de la comunidad? ¿Qué criterios y enseñanzas pueden extraer? El presente ensayo hace un rápido recorrido sobre la metáfora pastoral en la tradición bíblica y se centra en la explicación de Jn 10, deteniéndose en las dos riberas de este diálogo: el origen del texto bíblico y la actualidad del ministerio hoy.
45
이상일. "A Study on Senior Pastors’ Consciousness on the Music Minister and on the System of the Music Minister: Centering on the Presbyterian Church of Korea". Korea Presbyterian Journal of Theology 46, n. 4 (dicembre 2014): 419–48. http://dx.doi.org/10.15757/kpjt.2014.46.4.016.
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46
Francis, Leslie J., e Andrew Village. "The Psychological Temperament of Anglican Clergy in Ordained Local Ministry (OLM): The Conserving, Serving Pastor?" Journal of Empirical Theology 25, n. 1 (2012): 57–76. http://dx.doi.org/10.1163/157092512x635743.
Testo completoAbstract (sommario):
Abstract This study draws on psychological type theory as originally proposed by Jung (1971) and psychological temperament theory as proposed by Keirsey and Bates (1978) to explore the hypothesis that ordained local ministers (OLMs) within the Church of England reflect a psychological profile more in keeping with the profile of Church of England congregations than with the profile of established professional mobile clergy serving in the Church of England. Data provided by 135 individuals recently ordained as OLMs (79 women and 56 men) supported the hypothesis. Compared with established professional mobile clergy there is a higher proportion of the Epimethean Temperament (SJ) among OLMs. Oswald and Kroeger (1988) characterise SJ religious leaders as ‘the conserving, serving pastor’. The implications of these findings are discussed for the evolving ministry of the Church of England.
47
Kerr, Donal A. "England, Ireland, and Rome, 1847-1848". Studies in Church History 25 (1989): 259–77. http://dx.doi.org/10.1017/s0424208400008731.
Testo completoAbstract (sommario):
In the spring of 1848 a number of respected English vicars-general, William Bernard Ullathorne of the Western District, John Briggs of the Northern District, and Thomas Brown of Wales decided that one of them, together with Fr Luigi Gentili, the Rosminian missioner, should proceed immediately to Rome. Their object would be to support, by personal intervention with Pius IX, a memorial drawn up by Briggs, signed by twenty Irish and three or four bishops in Great Britain, which was solemnly presented to the Pope by Thomas Grant, President of the English College in Rome. This memorial ran: we most... solemnly declare to Your Holiness that British Diplomacy has everywhere been exerted to the injury of our Holy Religion. We read in the public Papers that Lord Minto is friendly received... by Your Holiness At this very time, however,... the first Minister of the British Government, the Son in Law of Lord Minto is publicly manifesting in England, together with his fellow Ministers, his marked opposition to the Catholic Religion and the Catholic Church. Another cause of our serious alarm is the very general hostile and calumnious outcry now made in both houses of our Parliament and throughout Protestant England against the Catholic Priests of Ireland, falsely charging them with being the abettors of the horrible crime of murder whilst as true Pastors they are striving t o . . . console their... perishing people and like good shepherds are in the midst of pestilence giving their lives for their flocks.
48
Johnson, Stephen D. "Pastoral Response to the Clinton-Lewinsky Affair in Conservative and Liberal Churches". Psychological Reports 93, n. 3_suppl (dicembre 2003): 1083–94. http://dx.doi.org/10.2466/pr0.2003.93.3f.1083.
Testo completoAbstract (sommario):
The study examined what factors led pastors to say something either negative or positive about former President Clinton's affair with Monica Lewinsky for a sample from “Middletown.” There was no significant difference between three Protestant categories (Holiness/Pentecostal, white conservative Protestant, and mainline Protestant) in whether ministers said something or not. Analysis for those who said something indicated that the ministers who made the most critical statements in their sermons were from the most conservative/orthodox of our category of churches, i.e., Holiness/Pentecostal congregations, from the strictest churches and from churches with the greatest number of Republicans (betas were .30, .26, and .19, respectively). Also, members of Holiness/Pentecostal churches were more likely to be working class but not more Republican. Possible explanations are discussed.
49
Jacqueline Burse, Tracey Marie Barnett, Lester R. Collins, Alexa Smith Osborne e Natasha Stewart. "Ministers’ Perceptions of Faith-Based Communities in Mental Health Services". Social Work & Christianity 48, n. 2 (5 maggio 2021): 137–55. http://dx.doi.org/10.34043/swc.v48i2.101.
Testo completoAbstract (sommario):
The purpose of this study was to explore faith-based leaders’ perceptions regarding provision of mental health services among their congregants and within the African American community. Previous research suggests that formal mental health services are less utilized by African Americans, however church leaders have historically provided congregants with faith-based mental health services (Allen, Davey & Davey, 2010). A secondary analysis of de-identified data on a sample of 246 African American ministry leaders was conducted. Findings suggested that most congregant leaders were able to recognize when individuals inconspicuously desired more of an evidence-based approach to mental health care, rather than the current offering of biblical expertise. A lower percentage of faith-based leaders had knowledge of mental health disorders and wanted to collaborate with others to increase health and wellness. The findings also suggest that faith-based pastors and leaders have a desire to address issues related to mental health in collaboration with mental health professionals, such as social workers and other community partners.
50
Pfister, Ulrich. "Pastors and Priests in the Early Modern Grisons: Organized Profession or Side Activity". Central European History 33, n. 1 (marzo 2000): 41–65. http://dx.doi.org/10.1163/15691610052927619.
Testo completoAbstract (sommario):
During the era of church reforms the clergy tended to become a profession—at least such has been argued with respect to English ministers during the sixteenth and seventeenth centuries.1 The present study endeavors to show that an analysis of the shifting position of the clergy in the continuum between a nonagricultural side activity, an estate in traditional society, and a profession can contribute to our understanding of the role that clergymen played in early modern church reforms, confessionalization, social discipline, and acculturation.