Assessment of men and women entering religious life.

2010 ◽  
pp. 127-129
Author(s):  
Thomas G. Plante
Keyword(s):  
Religious Life ◽  
Men And Women

Other Factors Influencing Religious Vocations

2018 ◽  
Author(s):  
Thu T. Do
Keyword(s):  
Decision Making ◽  
Secondary School ◽  
Women Religious ◽  
Religious Life ◽  
Men And Women ◽  
Factors Influencing ◽  
Religious Vocation ◽  
Devotional Practices ◽  
Religious Vocations ◽  
Primary And Secondary School

This chapter presents an overview of aspects that may influence women and men religious on their religious vocational decision during their childhood with their family and parish, their attendance of primary and secondary school, their participation in parish life, and their college years. The influential aspects addressed are: attending Mass regularly and devotional practices, having the opportunity to discuss and receive encouragement from others to discern a religious vocation, the witness of men and women religious, and being engaged in youth and voluntary ministry programs. The chapter concludes that while not every individual religious has opportunities to experience these activities in various environments before he or she decides to enter religious life, all the aspects complement one another and have an impact on religious vocational discernment and decision-making.

The Establishment of the English Province of the Society of Jesus

1984 ◽  
Vol 17 (2) ◽  
pp. 121-139 ◽  
Author(s):  
Thomas M. McCoog
Keyword(s):  
Growth And Development ◽  
Religious Life ◽  
Spiritual Practices ◽  
Society Of Jesus ◽  
Subsequent Growth ◽  
Men And Women ◽  
Ignatian Spirituality ◽  
The World ◽  
Jesuit Mission ◽  
The Individual

And touching our Society be it known to you that we have made a league–all the Jesuits of the world, whose succession and multitude must overreach all the practices of England–cheerfully to carry the cross you shall lay upon us and never to despair of your recovery, while we have a man left to enjoy your Tyburn, or to be racked with your torments or consumed with your prisons. The expense is reckoned, the enterprise is begun, it is of God, it cannot be withstood. So the faith was planted, so it must be restored.The Jesuit mission to England so proudly announced by Edmund Campion in 1580 was a venture hesitantly undertaken by the Society of Jesus. There was careful, prayerful discernment not only before Father General Everard Mercurian decided in its favour but also throughout its subsequent growth and development. According to the Formula of the Institute, in a sense the Jesuit rule, the purpose and goal of the Society was twofold: the salvation and sanctification of both the individual Jesuits and of their fellow men and women. The entire thrust of Ignatian spirituality was the consideration of the first in so far as it advanced the second. Ignatius urged that all the ordinary practices and customs of religious life be considered in the context of the apostolate and either executed or modified in so far as they advanced the order’s goals. Because of the stress that Ignatius had placed on the Society’s works, he was reluctant to prescribe any universally binding spiritual practices. Indeed, among the wide powers granted to the General in the order’s Constitutions was that to grant dispensations ‘in particular cases which require such dispensation, while he takes account of the persons, places, times, and other circumstances.’

Mulieres sanctae

1973 ◽  
Vol 10 ◽  
pp. 77-95 ◽  
Author(s):  
Brenda M. Bolton
Keyword(s):  
Urban Communities ◽  
Religious Life ◽  
Urban Life ◽  
Religious Communities ◽  
Men And Women ◽  
Religious Feeling ◽  
Secular Clergy ◽  
History Of ◽  
Mendicant Orders ◽  
The Church

The early thirteenth century was an extraordinary period in the history of piety. Throughout Europe, and especially in urban communities, lay men and women were seized by a new religious fervour which could be satisfied neither by the new orders nor by the secular clergy. Lay groups proliferated, proclaiming the absolute and literal value of the gospels and practising a new life-style, the vita apostolica. This religious feeling led to the formation, on the eve of the fourth lateran council, of numerous orders of ‘poor men’ and shortly afterwards, to the foundation of the mendicant orders. From this novel interpretation of evangelical life women by no means wished to be excluded and many female groups sprang simultaneously into being in areas as far distant as Flanders and Italy. Yet how were such groups to be regarded because current attitudes to women were based on inconsistent and contradictory doctrines? It was difficult to provide the conditions under which they could achieve their desire for sanctity as they were not allowed to enter the various orders available to men. How then were men to reply to the demands of these women for participation in religious life? That there should be a reply was evident from the widespread heresy in just those areas in which the ferment of urban life encouraged the association of pious women. And heretics were dangerously successful with them! For the church, the existence of religious and semi-religious communities of women raised, in turn, many problems, not least the practicalities involved in both pastoral care and economic maintenance. Only, after 1215, when it attempted to regulate and discipline them, did it realise the widespread enthusiasm on which their movement was based.

Isaac Watts

1919 ◽  
Vol 12 (4) ◽  
pp. 371-403 ◽  
Author(s):  
Frederic Palmer
Keyword(s):  
Eighteenth Century ◽  
New England ◽  
Paradise Lost ◽  
Religious Life ◽  
Men And Women ◽  
English Speaking

It is somewhat singular that the teachers of Protestant theology who have had probably the widest influence have been not professors of divinity, not preachers, not persons of any standing as theological instructors, but unofficial men and women, often laymen and always self-appointed. For I suppose it is unquestionable that poetry and especially hymns have spread theology more widely than have treatises of divinity. Calvinism was stamped upon English-speaking peoples not so much directly by the Institutes as by Milton's Paradise Lost; and even more efficient in establishing the system which came to be known as Evangelicalism were the hymns of the eighteenth century; secondarily those of Newton and the Wesleys but primarily those of Isaac Watts. The formative influence of Watts, especially upon the religious life of New England, has been profound.

scholarly journals WEATHER, AGRICULTURE, AND RELIGION IN THE ANCIENT NEAR EAST AND IN THE OLD TESTAMENT

Perichoresis ◽  
2013 ◽  
Vol 11 (1) ◽  
pp. 97-124
Author(s):  
Aurelian Botica
Keyword(s):  
Old Testament ◽  
Near East ◽  
Religious Life ◽  
Ancient Near East ◽  
Natural Phenomena ◽  
Religious Thought ◽  
Men And Women ◽  
Religious Texts ◽  
Near Eastern ◽  
Concept Of God

Abstract The purpose of this paper is to examine those areas of agricultural and religious life that intersected with each and influenced the way people thought of God (or the gods). We will start with the premise that in the Ancient Near East religion was intrinsically connected to agriculture and fertility, though not entirely defined by them. It is also plausible that people shared a concept of God (gods) that at times was shaped by their interaction with natural phenomena like rain, drought, storms, flooding, and animal and crop plagues. In this sense, scholars have noted the connection between “fertility” and religious life, even though some remain caution of pushing this connection too far. To evaluate the strength of this idea we will examine a number of cultic texts that appear to have presumed the link between weather, agriculture and religion. In particular, we will focus on references to weather/ storm/ fertility gods. In the later part of our study, we will ask to what extent Biblical men and women were influenced by Ancient Near Eastern religious thought. We will also explore the concept of the link between agriculture, weather and religion in Greek religious texts.

Parochial Conformity and Voluntary Religion in Late-Medieval England

1991 ◽  
Vol 1 ◽  
pp. 173-189 ◽  
Author(s):  
Gervase Rosser
Keyword(s):  
Middle Ages ◽  
Religious Life ◽  
Late Medieval ◽  
Men And Women ◽  
Documentary Sources ◽  
Medieval Church ◽  
Wide Range ◽  
The Reformation ◽  
Church Building ◽  
Late Medieval England

Much evidence has been brought to light recently to demonstrate the vitality of religious life among the English laity on the eve of the Reformation. Attention has been drawn to the fact that, in the period before the advent of Protestantism, lay men and women evinced a high degree of commitment to their church. The religious changes of the sixteenth century are as pressing a historical problem as ever; moreover, they provide a valuable litmus with which to test the qualities of the late-medieval church. Nevertheless, there is a danger that the fascination of the Reformation question, together with the bias of documentary sources on lay religion towards the latter end of the medieval period, may impoverish our appreciation of the ways in which, for a thousand years, Christians in Britain had been shaping their religious lives. To take a long view of religious voluntarism may help to put the developments of the fifteenth and sixteenth centuries in a proper perspective. There has also been a tendency, in discussion of lay religious life in the late middle ages, to accept the institutional framework as given. Yet in practice that framework was both adjustable and expressive of a wide range of lay initiatives in religion. That men and women were prepared to lend material support to a variety of religious institutions is apparent from any medieval collection of wills or set of churchwardens' accounts. But what, exactly, was expressed by such support? This is not an easy question to answer. Any assessment calls for an understanding of the medieval parish, not as a legal abstraction, nor yet as a supposedly ‘natural’ community of inhabitants, but as a more or less adaptable framework shaped by, and in turn shaping, the lives of the members. The evidence of religious activity, from processions to church-building, is, so far as it goes, not hard to find. But what of the parochial structure which gave meaning to these gestures, and which could in turn be modified by them?

‘Principium et origo ordinis’: the Humiliati and their origins

1997 ◽  
Vol 33 ◽  
pp. 149-161
Author(s):  
Frances Andrews
Keyword(s):  
Twentieth Century ◽  
Small Group ◽  
Thirteenth Century ◽  
Twelfth Century ◽  
Religious Life ◽  
Northern Italy ◽  
First Person ◽  
Men And Women ◽  
Male And Female ◽  
The Church

The origins of the Humiliati have long been a subject of discussion amongst historians. In the twentieth century the first person to grapple with the problems was Antonino de Stefano, who was quickly followed by Luigi Zanoni, later by Herbert Grundmann and Ilarino da Milano, and more recently by Michele Maccarrone, Brenda Bolton, and Maria Pia Alberzoni. The modern writers have accepted de Stefano’s view that the Humiliati first emerged in northern Italy in the late twelfth century. The earliest references, dating from the 1170s, describe both a small group of lay men and women devoted to the religious life (humiliati per deum), and an association of clerics living in community at the church of San Pietro Viboldone. Although they initially sought papal approval, those who ‘falsely called themselves Humiliati’ were condemned in 1184 by Lucius III, not because they were guilty of doctrinal error but because they refused to stop preaching without authority or holding private meetings, probably also because of their rejection of oath-taking. In spite of this setback the Humiliati flourished, and by the end of the twelfth century three distinct elements were recognizable: married or single lay men and women living a religious life while remaining in their own homes, male and female monastics living in common under a rule, and clerics living in some sort of canonical communities. In June 1201 these groups were brought back into the Church under the auspices of Innocent III. He gave approval to the three groups or ‘orders’ which recent research has revealed were already distinct before curial intervention, but which were now organized into one framework along Cistercian lines. It was a fortunate decision. Although groups described as ‘Humiliati’ were expelled from Cerea in 1203 and Faenza in 1206, the Order of the Humiliati went on to enjoy spectacular success, becoming a major presence in the religious, economic, and administrative life of northern Italy in the thirteenth century.

scholarly journals A vida Religiosa Consagrada e os 50 anos de Medellín: memória e provocações

2018 ◽  
Vol 33 (2) ◽  
Author(s):  
Reuberson Ferreira
Keyword(s):  
Latin American ◽  
Religious Life ◽  
Men And Women

Este artigo apresenta uma reflexão sobre os 50 anos de Medellín e a vida Religiosa Consagrada. Apresenta o que a II Conferência Geral do Episcopado Latino Americano expressou sobre a Vida Religiosa Consagra e como as intuições nela formuladas foram absorvidas pelos consagrados historicamente. Outrossim, busca-se apontar como essas orientações ainda podem ser luminares na vida dos religiosos e religiosas deste continente, cinquenta anos após seu encerramento.Palavras-chave: Medellín. Religiosos. 50 anos. Celebração. Atualidade.Abstract: This article presents a reflection on the 50 years of Medellin and the Consecrated Religious Life. It presents what the Second General Conference of the Latin American Episcopate expressed about the Religious Life Consecrated and how the intuitions formulated in it were absorbed by the historically consecrated. It is also intended to point out how these guidelines can still be luminaries in the lives of religious men and women of this continent, fifty years after its closure.Keywords: Medellin. Religious. 50 years. Celebration. Actuality

scholarly journals Female Religious Leadership during Khrushchev’s Anti-Religious Campaign

2020 ◽  
Vol 8 (3) ◽  
Author(s):  
Nadezhda Beliakova ◽  
Ekaterina Mironova
Keyword(s):  
Religious Life ◽  
Public Institutions ◽  
Female Leadership ◽  
Religious Community ◽  
Religious Communities ◽  
Postwar Period ◽  
Men And Women ◽  
Archival Collection ◽  
Secular Institutions ◽  
The Town

This article considers female leadership in Evangelical Baptist communities in the postwar period. The authors examine the extent to which the division of roles in religious communities was gender-dependent and how contemporaries perceived and described the roles of men and women in Baptist communities. The authors refer to materials from the town of Rasskazovo (a centre of Tambov region); there, the community of Baptists was led by Antonina Terekhova and Anna Zheltova. The documents studied demonstrate that the leaders of the community combined traditional “women’s” roles, such as looking after their children and grandchildren and running a household, with management of the religious community. This practice was heavily criticised and then persecuted by a governmental official, who, while restricting religious life in general, was also concerned about the gender of the community’s leader. The authors refer to such sources as oral accounts they collected, the archive of the Authorised Council for Religious Affairs (Tambov region), the archival collection of A. I. Klibanov’s expedition to Tambov region (1959), and the internal archive of the Russian Union of Evangelical Christian Baptists. The authors conclude that female leadership, often interpreted as “fanaticism”, was not suited for the format of religious life proposed by Soviet secular institutions. The fact that they had families made women more vulnerable to attacks from public institutions but also reduced the likelihood of direct repression.

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