pastoral practice
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2021 ◽  
pp. 000332862110553
Author(s):  
Samuel Torvend

The COVID pandemic prompted most parishes to provide resources for worship in the household: service programs, websites with the Daily Office, pre-recorded worship, and live-streamed liturgies. Thus, the pandemic has drawn attention to household worship, a long-standing practice among Christians but one that has been frequently overlooked in seminary education and pastoral practice. This essay considers the sources alive in Anglican and Episcopal communities that support such practices and also considers the unfortunate tendency to create a learned dependency on religious professionals and the need to foster practices that cultivate Christian identity in the household.


Author(s):  
Olha Smolina

The purpose of the article is to reveal the specifics of the Orthodox joke as a phenomenon of modern Orthodox culture. Methodology. In the context of the culturological approach, the method of comparative analysis, induction, deduction, typology, and classification was used. Scientific Novelty. For the first time the phenomenon of the Orthodox joke was investigated in the context of cultural studies; assumptions were made regarding the time and reasons for its appearance; its sources are highlighted, the typology of the Orthodox joke is proposed; supplemented with data on the cultural specificity of this phenomenon. Conclusions. In secular and folk culture, a joke is a form of uncensored folk art, a sphere of dissent. The Orthodox joke, by contrast, is one of the ways of preachingand does not oppose the official church line. A parable in the form of a joke is more understandable and acceptable to the cultural consciousness of a modern person. The following types of Orthodox jokes are distinguished: curious cases from the history of the church, the life of individual parishes, or pastoral practice; «Children's perception of religion»; «In front of Paradise doors»; «Dialogue between a believer and an unbeliever»; self-irony of Orthodox monks and laity. The development of the genre of the Orthodox joke testifies to the processes of adaptation of the Orthodox culture, which exists under the prevailing secular culture.


2021 ◽  
Vol 38 ◽  
pp. 103106
Author(s):  
Elise Jakoby Laugier ◽  
Jesse Casana ◽  
Claudia Glatz ◽  
Salih Mohammed Sameen ◽  
Dan Cabanes

Author(s):  
Adela Muchova

This paper examines pastoral practice of the Academic Parish of Prague in compliance with its specific character – service to people from academia. Data analysis from qualitative interviews and document-based research identified two major areas of ministry – pastoral care (ad intra) and public engagement (ad extra) – and positioned the community somewhat between a parish ministry and chaplaincy. Specifically, empirical research suggested that people opt for this parish because it acknowledges their social, spiritual and intellectual needs seriously and relevantly, and addresses its members with respect. Theologically, it maintains there is a compatibility between the parish offer and expectations of people, and argues that the parish interpreted and handled its specific mission – addressing urban and educated people – relevantly and authentically.


Vox Patrum ◽  
2021 ◽  
Vol 78 ◽  
pp. 89-120
Author(s):  
Ilaria L.E. Ramelli

This essay will address how Origen, an early Christian writer, theologian, and pastor, referred to plagues, epidemics, and misfortunes, and how he construed these phenomena in his theology, literary works, and pastoral practice. A comparison with Porphyry will be offered, who likely drew part of his daemonology from Origen. Those responsible for plagues in both Origen’s philosophical theology and in Porphyry’s philosophy are δαίμονες (demons or fallen angels for Origen, daemons for Porphyry; Origen knew and referred to the two views). Porphyry’s attribution of his daemonology to “certain Platonists” who “divulged” these theories probably alludes to Origen and situates Origen within the Platonic school. I suspect that Porphyry was influenced by Origen’s demonology in general and possibly by On Daemons, if his. Porphyry’s terminology of “divulging” corresponds to that used in his anecdote about Origen who, notwithstanding the oath not to divulge Ammonius’ esoteric doctrines, nevertheless did so in On Daemons and The King Is the Only Creator. This indirectly confirms that Porphyry was speaking of the same Origen. Porphyry’s conviction that evil daemons are responsible for plagues, epidemics, and natural disasters is the same as Origen’s in Contra Celsum, which Porphyry knew. Origen was aware that spiritual plagues are worse than physical ones, that misfortunes mostly befall the just, and took over Jesus’ criticism of the ancient view of misfortunes as divine punishments for an individual or his parents or ancestors.


2021 ◽  
Vol 25 (2) ◽  
pp. 166-183
Author(s):  
Simon Lasair

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.


2021 ◽  
Vol 77 (4) ◽  
pp. 440-459
Author(s):  
Thomas (Tae Sung) Shin

In this study, I emphasize that pastoral practice revitalizes the significance of spiritual life as an alternative way to negotiate the science of well-being. This article is written from the perspective of practical theology, which is framed as a way of “living well” in which it is doubtful for both the individual and community to fulfill the good life without spirituality. Such an approach entails a degree of a transformative and transcendent life created by new senses, attentions, knowledge, ontological understanding, and disciplines out of the experience of the triune God. This study responds to the vocation of practical theology according to Ruard Ganzevoort and Johan Roeland, who assert that, “In its focus on praxis, practical theology has evolved out of three historical different styles of theology with differing concepts of and methodological approaches toward praxis: pastoral theology, empirical theology, and public theology.” They suggest that pastoral practice should be something that contributes to the culture of well-being and that the roles of spiritual life in the formation and reformation of the good life should be clarified.


2020 ◽  
pp. 485-507
Author(s):  
Sławomir Nowosad

Although the reality of evil and moral weakness belongs to the most commonhuman experience, only rational analysis does not allow for the rightful understandingof these aspects of the human condition. Christianity comes to man’said here when it sheds supernatural light on its essence and Divine origin, and atthe same time on weakness and the need of grace. In view of the entire Christiantradition, Protestantism appears as an important and serious tradition, howeverevaluated sometimes as unilateral or extremely pessimistic. "e Reformationalassumptions and multi-century subsequent history of theological thought andsacramental-pastoral practice, particularly in Lutheran, Calvinist and Anglicantradition, demand careful studies and analyses, so that this aspect of humanfate and supernatural destiny should be comprehensively understood.


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