The Concept Of Shepherding In The Scriptures: A Study Of The Biblical Model Of Pastoral Ministry

1980 ◽  
Author(s):  
Laurie G. Simpson
Keyword(s):  
Pastoral Ministry

Motivation for the Pastoral Profession in the Netherlands

2000 ◽  
Vol 28 (2) ◽  
pp. 109-118 ◽  
Author(s):  
Hessel J. Zondag
Keyword(s):  
The Netherlands ◽  
Exploratory Study ◽  
Pastoral Ministry ◽  
Well Being ◽  
Organizational Psychology ◽  
Expectancy Theory ◽  
Way Of Life ◽  
Item Questionnaire ◽  
The Impact ◽  
Protestant Denominations

Expectancy theory has been utilized by organizational psychology to explore the expectations and valuations of individuals in various professions. This study employs expectancy theory to clergy, investigating pastors' personal motivations, or values, for assuming pastoral ministry and the subsequent expectation that these values will be honored by their activities within the pastorate. The responses of 235 pastors from Catholic and Protestant denominations on a 24-item questionnaire devised to gauge pastoral motivation and adapted to assess pastoral expectations were factor analyzed and correlated in this exploratory study. The analysis yielded four robust factors. The first two motives found to be dominant were the pursuit of a Christian Way of Life and Anthropocentric Altruism. Anthropocentric Egoism and Theocentric Egoism, although secondary motivations, were theoretically meaningful in the understanding of pastoral motivations and expectations. The impact of expectations upon pastoral well-being and resilience against burnout is discussed.

The Failure of Functional Theologies of Ministry and the Promise of a Relational Alternative

Ecclesiology ◽  
2005 ◽  
Vol 1 (3) ◽  
pp. 27-43
Author(s):  
Graham Buxton
Keyword(s):  
Pastoral Theology ◽  
Pastoral Ministry ◽  
Theory And Practice ◽  
Theological Method ◽  
Systematic Theology ◽  
The Social ◽  
Practical Ministry ◽  
Pastoral Theory ◽  
The Relationship

AbstractThe author critiques inductive approaches to pastoral theology that rely on the empirical methodology of the social and human sciences, and presents an alternative Christocentric praxis model of pastoral ministry. The result is an attempt to integrate pastoral theory and practice that shifts the perspective away from functionally-determined theologies of ministry to a relationally oriented and hermeneutically coherent model of orthopraxis in which theory and practice interact in a way that is intended to both deepen faith and transform lives. Some of the key themes that inform the discussion are the importance of theological method, the role of the community as the context for care, the relationship between practical ministry and systematic theology, and the notion of praxis in articulating the nature and scope of practical theology today.

The Pastoral Ministry

1964 ◽  
Vol 20 (6) ◽  
pp. 263-267
Author(s):  
N. Clark
Keyword(s):  
Pastoral Ministry

Pastoral Ministry Amidst Ireland's Trauma and Tragedy is there Anything to Learn?

Contact ◽  
1983 ◽  
Vol 79 (1) ◽  
pp. 3-7
Author(s):  
Sydney Callaghan
Keyword(s):  
Pastoral Ministry

Clinical Assessment and Program Evaluation in the Boysville Pastoral Ministry Program

1993 ◽  
Vol 16 (1) ◽  
pp. 95-106
Author(s):  
Eugene Hausmann ◽  
Irwin Epstein
Keyword(s):  
Program Evaluation ◽  
Clinical Assessment ◽  
Pastoral Ministry

The pastoral ministry

1963 ◽  
Vol 14 (1) ◽  
pp. 21-25
Author(s):  
Alfred D. Grey
Keyword(s):  
Pastoral Ministry

scholarly journals Zakonnicy w duszpasterstwie, diecezja augustowska czyli sejneńska

1998 ◽  
Vol 41 (1-2) ◽  
pp. 149-171
Author(s):  
Witold Jemielity
Keyword(s):  
Pastoral Ministry ◽  
Apostolic See ◽  
Xix Century ◽  
Diocesan Priests ◽  
Religious Spirituality

After the establishment of the Diocese of Wigry in 1799, many priests returned to their mother dioceses (Wilno, Łuck, Żmudź) situated in the Tsardom of Russia. Bp M. Karpowicz and the Prussian Government received religious from convents which were being suppressed in the Tsardom in order to replace them. Many religious returned to their places of origin, which where part of the sector of Poland annexed by Prussia. This state of the matter was taken over by the Diocese of Augustów, that is of Sejny, which came into being in 1818, in place of the Diocese of Wigiy. The bishops of Wigry, and later - of Augustów, frequently received documents concerning the secularization of religious from Rome. After the establishment of the Seminary in 1826, the bishope reduced the number of petitions to the Apostolic See. Gradually the number of priests educated on the spot (in Sejny) increased. In the 1820’s Russia limited the departures of religious to the Kingdom and forced those, who went 70 ArŁm, II 144 к. 71; II 148 k. 54; II 149 k. 8. [ 2 3 ] ZAKONNICY W DUSZPASTERSTWIE 1 7 1 there illegally, to return. Anew wave of immigration took place after 1832, when most of the convents in the Tsardom were suppressed. The Diocese of Augustów, that is of Sejny, had only nine male religious convent and one female one. After the January Uprising four of them were suppressed, three supernumerary survived for a few years. Only the Capuchins in Łomża and the Marians in Mariampol remained until the beginning of the present century, while the Benedictine Sisters - during the whole period. The religious priests travelled to parishes during the period of Easter confessions, preached sermons during parish solemnities, substituted priests who were ill. They heard confessions in their churches also, especially during frequent solemnities attended by many faithful. In the buildings of the convents diocesan priests had their yearly retreats, some stayed there placed there for a period of penance by the bishop. The assistance of religious coming from Russia in the pastoral ministry appeared mainly at the start of the XIX century and, as a result of their secularization, for a longer period of time. The Diocese of Augustów, that is of Sejny, was enriched by religious spirituality. In the second half of the century there was a lack of this influence which (together with many governmental restrictions) gave pastoral ministry a more administrative character.

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