Pastoral Work Research Articles

Post-Sekularisme Dan Tantangan Pastoral Gereja

Post-secularism was born in the form of the emergence of religions in the public sphere. It is the antithesis of the secularization view characterized by the marginalization of religion into the private sphere. The rise of religion in the public sphere features a double face. On the one hand it appears in the face of violence as it appears in various forms of religious fundamentalism and terrorism. On the other hand religion offers moral potentiality that can solve various ethical public issues such as euthanasia, abortion and the crisis of meaning facing modern society. For pastoral work the post-secular church offers a number of challenges and opportunities at once. Churches that appear in public spaces must deal with plural public sphere conditions. This requires the Church to translate its pre-political messages into interfaith language. In addition, the Church is also required to live up to tolerance as a virtue of democracy.

Religija u susretu s modernom psihologijom / Religion encounters modern psychology

Possibility and limits of dialogue between religion and psychology is an interesting topic attracting significant attention of theologians and psychologists today. A century long experience of Catholic Church being in dialogue with modern psychological theory and practice is a proof of complexity and multifacetedness of this endeavor as well as an authentic illustration of its challenges, possibilities and potential solutions for all religious traditions faced with similar dilemmas. The aim of the study is threefold: 1) to offer a short historical overview of attitude of the Catholic Church towards achievements of modern psychological science, 2) to present the main areas and challenges faced by the Church in dialogue with and exploitation of contemporary psychology today and 3) to identify agents and mechanisms of this process. This attitude evolved from the initial suspicion and antagonism to respect towards achievements of healthy psychology and systematic attempt of their integration in Catholic teaching and pastoral work. Seemingly two factors are especially important for the achieved success, namely individual enthusiasm and systematic approach of Catholic theologian-psychologists to the issue at stake and the existence of minimum of official support in the Church for these endeavors, even at the time of the hey-days of anti-modernism in the Catholic circles. These are eventually the useful hints for all religious traditions perplexed with similar dilemmas.

Ecumenical Bridges between Orthodox and Catholic Sides: Comparison between Fratelli Tutti of Pope Francis and For the Life of the World. Toward a Social Ethos of the Orthodox Church Signed by the Ecumenical Patriarch Bartholomew

Abstract A large part of Christians in the world have been involved in social topics by these two pastoral documents released by the Holy See and the Ecumenical Patriarchate. Both documents bear the mark of the two Church Primates, Pope Francis and the Ecumenical Patriarch Bartholomew who inspired them and who had already shown interest in themes such as human life, social theology, climate and ecumenism. This essay aims to offer an ecumenical common reading of the two recent documents, Fratelli Tutti and For the Life of the World. Toward a Social Ethos of the Ortho dox Church, considering the pastoral work of the two signatory Primates as authentic ecumenical bridges within the Christian world.

MALE MONASTERIES OF THE EPARCHY OF LVIV IN EARLY MODERN SOCIETY: RELIGIOUS ASPECT

Summary. The purpose of the research is to find out aspects of the religious function of male monastic communities of the Eparchy of Lviv (Orthodox and Union) in the local environment at the end of the XVI ‒ first quarter of the XVIII century. The methodology of the research is based on the principles of historicism, interdisciplinarity. Methods inherent for the study history of local social groups are used. The scientific novelty is in an attempt to study the religious function of monasteries in the Eparchy of Lviv, with the involvement of little-known and unpublished sources. Conclusions: among the most important aspects of religious activity of the monasteries of the Eparchy of Lviv was pastoral work, which was uncommon during the period under study. The pastorate of monks in parishes was initiated by church hierarchs or the founders of the parish, less often by the parishioners themselves. An important religious function of monastic communities was funeral services, which were held in monasteries at the request of the faithful inscribed in commemoration books. On the example of Pidhorodyshche monastery commemoration book, it can be stated that small monasteries were popular mainly with peasants or clergy from nearby settlements, to a lesser extent with burghers or gentry. The important role of monasticism in the religious consciousness of various classes of early modern society is confirmed by testamentary gifts in wills for monasteries. The personal religiosity of specific individuals played a significant role in their making. The nobility and burghers often chose monasteries as the place of their burial. Both family ties to monasteries and personal religiosity were decisive in this choice. An important place in the religious consciousness of the society of that time played the celebration in the honour of the monastery patron with the representatives of all classes of the society of that time taking part in it.

Did the Black Death cause economic development by ‘inventing’ fertility restriction?

AbstractThe Black Death is claimed to have caused the European Marriage Pattern in England by raising pastoral wages and thus delaying female marriage. We show that this argument does not hold. There is no consensus that late female marriage emerged in rural England after the Black Death. Women wanting to do pastoral work in medieval England did not have to remain unmarried, so improved pastoral opportunities did not necessitate later marriage. Nor does the quantitative relationship between pastoralism and female marriage age in England provide support for this argument. Fertility restriction was not exogenously triggered by the Black Death.

European Humanism and Benedictine Monasticism. Around Selected Statements of Benedict XVI

Josef Ratzinger has made the problem of the solid foundations of European humanism one of the most important in his scientific and pastoral work. Called to the Holy See, he chose the name Benedict XVI, indicating the Saint Abbot of Nursia as the special patron of his pontificate. In this study two valuable statements of Pope Ratzinger are discussed, showing the relationship between European humanism and Benedictine monasticism. The first is the speech of Benedict XVI during a meeting with people active in culture at the Bernardine College in Paris on September 12, 2008. The second is the text Crisis of cultures, in which the Pope pensioner presents Abbot Benedict and his way of life as an adequate response to the contemporary crisis of European humanism. To seek God in the first place, to sensitize conscience to trueness, showing the paths of freedom, which advocates good and beauty, is the calling of Benedictine monks and at the same time, a necessary condition for integral humanism, the creative development of European culture.

Pastoral Care in Aged Care Settings: Role and Challenges.

This mixed methods study explored challenges faced by pastoral care workers. A development phase preceded an on-line survey completed by chaplains and pastoral practitioners (n = 40) employed by a major Australian aged care provider. The survey covered the purpose of pastoral care, key tasks and resources, current and future challenges, and participants' responses to challenges. The biggest issue was heavy demand on participants' time, due to insufficient staff and demanding organisational procedures. A commonly mentioned challenge with future implications was increasing resident acuity. Respondents were dedicated and enthusiastic, despite heavy workloads and occasional difficulty working with care staff or management.

MEILĖS CIVILIZACIJA: FAMILISTINĖS JONO PAULIAUS II IDĖJOS

The article analyses John Paul II’s activities and ideas in the light of his attitude towards the family. Some of his informal and formal writings and their familistic themes are therefore discussed. The analysis shows that even before the beginning of the pontificate, there was a distinct focus on the marriage and family, which was revealed both in his practical pastoral work and in the themes of his educational, theological, philosophical and fictional writings. After becoming Pope, John Paul II continued to maintain this priority and devoted much of his written and unwritten activities to the pastoral care and current affairs of the family, detailing the tasks of the family in the society and the church, and highlighting its social and theological foundations. Through his teaching, he formed the concept of the family as a “civilization of love” encompassing different generations, which becomes especially relevant in today’s sociocultural context experiencing the consequences of pathological individualism.

СВЯТИТЕЛЬ ФИЛАРЕТ (ГУМИЛЕВСКИЙ): НЕУСТАННЫЙ СЛУЖИТЕЛЬ ЦЕРКВИ И НАУКИ

The main aim of this scientific research is the need for a detailed elaboration and introduction into scientific circulation materials of archbishop who was a tireless researcher – Filaret (Gumilevsky). The analysis of his scientific and popular scientific heritage is seen through the prism of his life. The article shows how his pastoral work seamlessly combined with a deep understanding of the importance of popularizing knowledge of ethnology. Great part of the information which was presented on the pages of the diocesan newspaper later will be the basis of a thorough seven volume work “Historical and statistical description of Chernigov eparchy” (1873–1876), and was written by Filaret.

Das Seelsorgekonzept des Ignaz Heinrich von Wessenberg in Grundzugen

Artykuł jest próbą przedstawienia zarysu koncepcji pastoralno-duszpasterskiej Ignacego Henryka von Wessenberga, który odegrał istotną rolę w budowaniu struktur administracyjno-duszpasterskich tworzonej właśnie diecezji Konstanz. Von Wessenberg był wikariuszem generalnym i administratorem tego biskupstwa. Jego poglądy wskazywały na chęć utworzenia w Niemczech Kościoła episkopalnego, kierowanego wprawdzie przez prymasa, ale opartego na ustroju Kościołów krajowych przenikniętych ideami austriackiego oświecenia. Gruntowną reformę życia duchowego chciał on zaprowadzić przez odnowę liturgii oraz odpowiednie kształcenie kleru.Publikacja nakreśla czynniki mające wpływ najpierw na rozwój osobowości Wessenberga, a następnie na jego poglądy dotyczące Kościoła oraz duszpasterstwa. Akcentuje rolę ojca i wpływ „józefińskich” biskupów, których poglądy bardzo wyraźnie odcisnęły się w późniejszych działaniach pastoralnych Wessenberga. Następnie tekst przedstawia jego zapatrywania na dogmatykę, eklezjologię oraz opartą o nie koncepcję duszpasterstwa, która najlepiej wyraziła się w procesie formacji duchowieństwa, kleru i wiernych.

Das Pfarramt als Leitungsaufgabe in postheroischen Zeiten

The Pastoral Office as a Task of Leadership in Post-Heroic Times. A Contribution to the Discussion referring to the Organization Theory of GarathMorgan. The growing complexity of pastoral work challenges pastors anew in their role as leaders. How do they manage the different challenges in a way that is both context appropriate and fitting to their role? It seems essential to deal with organizations in ways that recognize and adapt to their varying forms and expressions and, correspondingly, to seek to understand them from multiple perspectives. Contradictions have to be endured along the way. Appropriate forms of action are to be developed in relating to organizational typologies and in sensibility to specifics of the church’s self-perception.

Truth in Pastoral Practice: A Firmer Foundation for Contested Territory

Abstract Truth in the West is highly contested. The advent of post-truth politics, in addition to the ongoing culture wars, mitigates against truth being understood solely on the basis of objective facts, as it was in the past. For pastoral carers and counsellors, this raises significant questions: how to build shared understandings of truth between individuals and in communities? This article proposes a solution in an incarnational approach to pastoral work. Drawing upon the work of Rowan Williams, Raimon Panikkar, Diarmuid O’Murchu, and St. Maximos the Confessor, this article offers both theological and practical considerations regarding this approach.

Black and Buddhist: What Buddhism Can Teach Us About Race, Resilience, Transformation, and Freedom ed. by Pamela Ayo Yetunde and Cheryl Giles, and: Buddhist-Christian Dialogue, U.S. Law, and Womanist Theology for Transgender Spiritual Care by Pamela Ayo Yetunde

Reviewed by: Black and Buddhist: What Buddhism Can Teach Us About Race, Resilience, Transformation, and Freedom ed. by Pamela Ayo Yetunde and Cheryl Giles, and: Buddhist-Christian Dialogue, U.S. Law, and Womanist Theology for Transgender Spiritual Care by Pamela Ayo Yetunde Carolyn Jones Medine BLACK AND BUDDHIST: WHAT BUDDHISM CAN TEACH US ABOUT RACE, RESILIENCE, TRANSFORMATION, AND FREEDOM. Edited by Pamela Ayo Yetunde and Cheryl Giles. Boulder, CO: Shambhala Press, 2020. xxxii and 189 pp. BUDDHIST-CHRISTIAN DIALOGUE, U.S. LAW, AND WOMANIST THEOLOGY FOR TRANSGENDER SPIRITUAL CARE. By Pamela Ayo Yetunde. New York: Palgrave Macmillan, 2020. ix and 144 pp. Pamela Ayo Yetunde and Cheryl Giles offer a variety of Black Buddhist voices in their co-edited volume, Black and Buddhist: What Buddhism Can Teach Us About Race, Resilience, Transformation, and Freedom. Yetunde extends this work in her single author volume, Buddhist-Christian Dialogue, U.S. Law, and Womanist Theology for Transgender Spiritual Care. In this review essay, I, first, will give brief information about the two authors and turn to each work, looking at key themes and insights they offer us about African American Buddhist practice, in general, and about pastoral care and chaplaincy. Finally, I would like to suggest the importance of these two works. the work of two lives Pamela Ayo Yetunde has emerged as an innovative voice in Black Buddhist Studies. Dr. Yetunde is a Buddhist chaplain, having trained at the Sati Center for Buddhist Studies, and pastoral counselor who has been active in hospice work, having founded the Zen Caregiving Project; she also co-founded the Center of the Heart and the Audre: Spiritual Care for Women with Cancer. She is a professor at United Theological Seminary of the Twin Cities and a faculty member at the Upaya Institute and Zen Center and a Community Dharma Leader in the Insight Meditation tradition. [End Page 327] She has written for Buddhadharma, Lion's Roar, and Tricycle: The Buddhist Review. In addition, she has a law degree and has written a book about women and finance. With other practitioners, she founded the Buddhist Justice Reporter: The George Floyd Trials (www.buddhistjustice.com). Yetunde brings all this to her intersectional work on Black Buddhists and on Buddhism and pastoral care, and her work is trailblazing, opening up conversations around race, gender, and religion in the books under review and in her 2018 work, Object Relations, Buddhism, and Relationality in Womanist Practical Theology, which includes interviews of African American lesbian Buddhist practitioners in the Theravada Insight Meditation tradition. Dr. Cheryl A. Giles is the Francis Greenwood Peabody Senior Lecture on Pastoral Care and Counseling at Harvard University. She is a member of the Buddhist Ministry Initiative. Her books include the co-edited pioneering work, The Arts of Contemplative Care: Pioneering Voices in Buddhist Chaplaincy and Pastoral Work, which gathered voices from a variety of Buddhist lineages to explore contemplative care in hospital chaplaincy, prison ministry, college and military chaplaincy, and end-of-life care. Her Buddhist-Christian writings include "Self-Care for the Beloved Community" in The Christian Century (2016), which asks important questions about compassionate leadership and the preparation and resources needed for the work.1 Her work focuses on adolescent psychology, healthcare and African Americans, and contemplative care—providing spiritual, emotional, and pastoral support in a way that is informed by a "personal, consistent contemplative, or mediation practice"2—at the end of life. A practitioner of Tibetan meditation, she is a member of the Natural Dharma Fellowship. In "Beyond the Color Line: Cultivating Fearlessness in Contemplative Care" in The Arts of Contemplative Care, Giles confronting the racism present in Buddhism and, therefore, in care, asks us to cultivate fearlessness and to bring this to our meditation, to our work, and to our interactions. None of us will ever be perfect nor can we expect to live without fear. But we can aspire to be open to the unfolding present moment. We can help in this small way to make a real impact: we can vow to practice fearlessness every day for ourselves and others to alleviate suffering. We can stay true to a strong intention while opening to our own vulnerability and that of...

Affecting Pastoral Dialogues: An Ecocritical Reading of Seamus Heaney’s Eclogues in “Electric Light” (2001)

Pastoral serves as a keyword when understanding Seamus Heaney’s literary production, both in terms of stylistic features and imagery. Although critical attention has focused on the connection between his pastoral works and contemporary Irish politics, the growth of ecocritical scholarship in the last few decades has made evident the importance of broadening such an analytical scope to relationships between humans and the environment while studying this genre. In this alignment, the present essay offers an ecocritical reading of some selected pastoral poems by Heaney, with a specific focus on his revival of the eclogue through the collection “Electric Light” (2001). Precisely, the poems “Virgil: Eclogue IX,” “Bann Valley Eclogue,” and “Glanmore Eclogue” will be read through the innovative perspective offered by the recent engagement of affect theory with ecocriticism: by doing so, I argue that Heaney’s poems can be understood as valuable nature narratives that stress the connectedness between the human and the nonhuman, while resonating with the urgencies posed by the current environmental crisis to re-think more ethical forms of relationships between them. Furthermore, through the lens of econarratology, attention will be paid to the ecological potentials expressed by the formal features of the eclogue: this observation considers, on the one hand, the notion of ‘relationality’ within the practice of the shepherds’ dialogue/singing and, on the other hand, how this literary form stresses the attachment between the human and the environment, both in the real world and in the storyworld. Hence, when exceeding a strictly politically oriented critical analysis of his work, Heaney’s eclogues become visible as compelling ecocritical accounts that favor investigating the role of (pastoral) literature in fostering critical discussions about human/nonhuman ethics as a way to respond to the challenges of the Anthropocene.

The Leader’s Role in Building Religious Social Capital: A Religious Regional Community Leader in Poland

This paper analyses the religious and social efforts of Bishop Ignacy Tokarczuk in order to identify his role in the process of generating religious social capital. The research was based on an analysis of available sources and in particular published texts on the Bishop’s pastoral work. It demonstrates that during the difficult times of the communist era, the Bishop of Przemyśl was an unquestioned leader of local communities, who used religious resources to build religious social capital. Bishop Tokarczuk skilfully balanced Catholic bottom-up initiatives and activated local religious communities. His religious and social efforts prepared the ground for building a civil society. The results of Bishop’s social and religious work, which priests and lay Catholics also became involved in were impressive.

Muzyka chóralna w diecezji lubelskiej w okresie posługi biskupa Stefana Wyszyńskiego

The article presents the pastoral project of recreating the musical culture of the Catholic Church in Poland after World War II. The author outlines a broader context of pastoral activities undertaken at that time by the Primate of Poland, August Hlond. The pastoral work of Bishop Stefan Wyszyński in the Lublin Diocese was part of this nationwide plan to rebuild the role of music in churches, especially in the field of choral music. The article discusses the main assumptions of this work. It was based on Wyszyński’s understanding of choirs as a very important pastoral group in the Church, which should be constantly educated musically and religiously formed. The main liturgical task of the choir, as understood by Bishop Wyszyński, was to introduce new liturgical songs to the churches of the diocese. Choirs, as always, also performed polyphonic pieces. Together with the Diocesan Organist Commission, he precisely defined the repertoire of the choirs, both in terms of liturgical monody and polyphonic pieces. This procedure helped achieve two goals: raising the level of performance by drawing attention to valuable and original compositions and creating a diocesan choral community. The latter case was especially favored by the conventions of choirs of a competition and festival nature, which gathered several hundred people. Bishop Wyszyński’s extensive pastoral activities, also in the field of choral music, contributed to a significant revival of the diocesan choral movement and to raising the level of church music performed in the Diocese of Lublin.

Vladivostok Diocese Pastoral Work in Public Education at the end of the 19th - early 20th Centuries

Vladivostok Diocese Pastoral Work in Public Education at the end of the 19th - early 20th Centuries

Importance of Lay Christian Participation on Management of Pastoral and Institutional Activities in the 21st Century

Participation has become a popular concept and a system not only in the secular governments and institutions, but also within religious circles. The author defines the concept. Participation, for this paper is an action or a system of involving all people of an organization in the activities pertaining to their development. In Such a system, equality is the basis of the operations. Everybody participates in decision making that brings out the desired outcome of an organization. In order to bring positive change in any institution all members must participate directly or indirectly. Even if they passively involved, they should be aware in the decisions. It is a right of every citizen under the Kenyan constitution 2010 to give their views during the public participation forums prior to initiating any county development. It is, therefore, important as well for all institutions including religious, including churches to involve their members in decision making and in the management process for effective delivery of service and production. This paper is aimed at determining the extent to which laid Christians of Kaplong catholic Parish of the diocese of Kericho, Bomet County, in the pastoral and institutional management. The objective is to determine how lay Christians participate in the management of the church in the 21 st century, in Kaplong and the entire Kenyan church in the post-missionary era. Like other parishes in Kenya, Kaplong was established by the Mill Hill missionaries as early as the 1920s when the missionaries who came from Uganda ventured into the missionary work among the Kalenjin and the Maasai communities. The missionaries had first to go to Uganda before turning to the Western, Nyanza and the Rift Valley. Reputable missionaries among them included bishop Stam, Jan de Reeper, Brandsman, Ferdinand Fent among others. At that ancient period, most of the pastoral work was done by the missionaries since lay Christians had not acquired western education which was essential in the establishment of the Christian faith. Christianity and education were synonymously intertwined. That was why the first teachers in Kenya were the catechists who pioneered the participation of church management. Having collected the data on this paper, the writer established that, the Mill Hill missionaries succeeded in their mission because of involving the lay Christians in the building of the institutions that have existed to date. Fr Fent is still a household name because the work of his hands is still indelibly seen like the hospital, schools, the Parish house and the old sister’s convent currently occupied by the Asumbi sisters. The paper concluded that most of the underlying factors causing conflicts and disagreements in church institutions emerge when all the stake holders are not involved in the management. Involvement is participatory and it creates a sense of ownership. In the 21 st century, lay Christians have replaced the former missionaries in the contribution of finances of the church. Hence, they should be involved in the management in order to avoid lack of trust and ensure transparency and accountability on the resources of the church.

Augustinian Recollect Legacy to the Church in Negros Island

The Recollects' arrival in 1848 impacted every aspect of life in Negros. Their enthusiasm, supported by affluent immigrants, contributed decisively to a climate of optimism and progress, placing Negros at the forefront of colonial provinces. Their evangelization effort converted countless unbelievers, settled later in new parishes. The Christian heritage of faith is deeply etched in Negrenses and settlers. The building legacy of Mauricio Ferrero, Manuel Gómara, Felipe Lerena—the cathedrals of Bacolod, San Carlos, Kabankalan—lives on. The pastoral work of Gregorio Espiga, Fernando Cuenca, Mariano Bernad is indelible in the annals of history. The educational apostolate in Bacolod, San Carlos, Valencia, Bayawan is reflected in their alumni in public service, business, and religious or priestly ministry. Forever we cherish the sojourn of Saint Ezekiel Moreno, Blessed Martín de San Nicolás, and Blessed José Rada, who touched the lives of our forefathers in Talisay, Binalbagan, and La Carlota.

Realizacja powołania zakonnego Maurycego Ludwika Kubraka OFMCap (1937-1987)

The figure of Capuchin Maurycy Ludwik Kubrak (1937-1987) was remembered as a charismatic priest who influenced the faithful with his humbleness, simplicity and the spirit of piety and poverty. While working in Biała Podlaska and Lublin as a religion teacher, he was called a catechist with a magnet. In his service as a hospital chaplain in Lublin and in pastoral work for the nuns in Nowe Miasto, he was faithful to his duties and sacrificial availability which spared no effort. As a parish priest in Rywałd Królewski, he spread the Marian cult and developed pastoral work in the sanctuary. His patience and love for the cross was revealed during his terminal illness, which he experienced with exceptional submission to God's will. He died in the opinion of holiness.