This book examines the pastoral theology and practical ministry activities of Geneva’s reformed ministers from the time of Calvin’s arrival in Geneva in 1536 until the beginning of the seventeenth century. During these seven decades, more than 130 men were enrolled in Geneva’s Venerable Company of Pastors (as it was called), including notable reformed leaders such as Guillaume Farel, Pierre Viret, Theodore Beza, Simon Goulart, and Lambert Daneau. Aside from these better-known epigones, Geneva’s pastors from this period have remained hidden from view, cloaked in Calvin’s long shadow, even though they played a strategic role in preserving and reshaping Calvin’s pastoral legacy. These “forgotten” reformed pastors, together with Calvin himself, are the central characters of this book. Making extensive use of archival materials, published sermons, catechisms, prayer books, personal correspondence, and theological writings, this monograph offers an engaging and vivid portrait of pastoral life in sixteenth- and early seventeenth-century Geneva, exploring the manner in which Geneva’s ministers conceived of their pastoral office and performed their daily responsibilities of preaching, conducting public worship, moral discipline, catechesis, administering the sacraments, and pastoral care. This book demonstrates that Calvin and his colleagues saw themselves as spiritual shepherds of Christ’s Church, a self-understanding that shaped to a significant degree their daily work as pastors and preachers. This careful study of religious life in Geneva from 1536 to 1609 will also show that the clerical office in Geneva changed in subtle ways during the half-century after Calvin’s death, even as the Company of Pastors remained committed to the reformer’s pastoral vision.
This work examines Richard Baxter's understanding and practice of pastoral ministry from the perspective of his own stated concern for 'reformation' and in the broader context of Edwardian, Elizabethan and early Stuart pastoral ideals and practice. It investigates Baxter's major treatise on pastoral ministry and explores the background of each aspect of his pastoral strategy. Examines Richard Baxters practice of pastoral ministry in the broader historical context of Edwardian, Elizabethan and early Stuart pastoral ideals and practices. Far from being novel, Baxter's practice of pastoral ministry certainly reflects aspects of his puritan predecessor's practice, if not their rhetoric. The book concludes by considering the impact of Baxter's pastoral legacy, both on the lives of individual pastors and on the subsequent discussion of 'puritan' ministry
Ghana, like a number of other African countries, witnesses an increasing number of smaller independent Pentecostal churches founded by young pastors. These young pastors engage in pastoral careers as a way to achieve social mobility. It is an attractive career path for many young people as it offers opportunities of ascending religious and social hierarchies in a situation where the more conventional modes of achieving success, through education and employment as civil servant, are decreasing. By exploring the careers of young pastors, the article discusses how this particular group of youth are innovative and entrepreneurial in the sense that they create spaces, where they can build up status and where this status is socially recognized. At the same time the young pastors are dependent on more senior pastors in order to make a career. This points to the importance of approaching youth from the perspective of generational dynamics. The argument is that in order to become successful pastors, young people have to engage in complex relations of dependency and at the same time be innovative. A religious setting, like the small independent Pentecostal churches, enables young people to be involved in and transcend these generational relations by drawing on powerful religious repertoires of invoking and claiming access to divine powers.
The discussion above can be summarized in three points that refer back to the introductory remarks. 1. On the basis of their social origin and social integration, both Protestant pastors and Catholic pastoral clergy were a part of that bourgeois group who acted in the service of the secular authority; this applies to all of early modern Europe. What the pastors' family achieved on the social level through familial contacts in Protestant areas was established through the mediated connections of extended family, clientage, and friendship in Catholic areas. The similarities are strengthened by the comparable form and contents of education and of educational institutions. Insofar as the state of research allows generalization, it seems that the pastoral clergy of both confessions had attained a comparable level of education by the seventeenth century. In Catholic areas university study was the exception but priests were required to complete their education at a seminary, whose standards surely met the qualifications for a specialized professional education. A complete course of study in theology was not the rule within Protestantism, either; having graduated from a philosophical faculty was a sufficient qualification. In comparison with the standards of pre-Reformation education, there was a clear improvement in education that can be called the early modern “path toward a profession.” This, together with the development of a social and familial network, allows us to characterize the pastoral clergy of Europe during the later sixteenth and seventeenth centuries as a part of that “power elite” 144 who were essential for the early modern period. 2. The formal conditions for the suitability of clerical officeholders reached cum grano salis a comparable level in all confessions throughout Europe during the seventeenth century. The disagreements concerning the evaluation of these conditions stem from the measures by which historical change is characterized. For the group of pastoral clergy examined here, the category of modernization proves to be insufficient, since there was a tendency transcending the confessions to appeal to prereformatory traditions in establishing an understanding of office. Historians must be able to describe how tradition was able both to accommodate and to be transformed. 3. From this point of view the question of the clergy’s suitability for the goal of the developing modern state encompasses only half of the historical reality. The clergy and their contemporaries who comprised their congregations were also concerned with their role as mediators of the holy, of “the religious” in the world. Clerical perception of self and of office was decisively stamped by the conviction that despite all contradictions these formed an insoluble unity. For this reason we must also consider for both confessions the broad impact of the doctrine of the Christian state, whose core was the doctrine of the three estates. In the political and social controversies of the late sixteenth century the political impulse of this doctrine grew in strength in a way more clearly seen in Protestantism than in the territories that remained Catholic. Nevertheless the concept of the monarchia temperata in the Catholic understanding of authority also gave the clergy a right to criticize the ruler. The long tradition of the correctio principis was put into practice through the clerical understanding of office in both confessions and became a very concrete reality for people in the sixteenth and seventeenth centuries. This is a typically early modern way of developing tradition further through the consensus of generations, whose relevance the historian of the early modern period must take just as seriously as the attempts of the secular authority to use the power elites in their own interests.
This essay traces Charismatic preaching and the moral importance of the fake pastor across public spaces and genres in Accra, Ghana. I argue that fear of the fake pastor creates a local theory of moral performance that sets the conditions of possibility for the legitimacy of the pastor as a public figure. Although rapid circulation generates anxiety about spiritual sincerity, it also produces continual hope for the miraculous and the potential for morally legitimate agency. The specter of the fake pastor provides a symbolic nexus for the transformation of spiritual into economic value in privatizing Ghana. This transformation occurs in the language of public moral belonging. A pastor's moral authority relies on public style and performance to connect spiritual power, moral sincerity, and economic potency. Fakery appears as the margin, the horizon against which a moral center is clarified. The fake's centrality to public moral discourse is rooted in the possibilities and dangers of individuated agencies associated with Ghana's liberalization.
Depression is a major, preventable problem in the United States, yet relatively few individuals seek care in traditional mental health settings. Instead, many choose to confide in friends, family, or clergy. Thus, it is important to discover how clergy perceive the definition of and etiology of depression. The author conducted a survey with 204 Protestant pastors in California. Multinomial logistic regression revealed a statistically significant difference in how depression is perceived based on race. Caucasian American pastors more readily agreed with the statement that depression was a biological mood disorder, while African American pastors more readily agreed that depression was a moment of weakness when dealing with trials and tribulations. Also, mainline Protestants more frequently disagreed with statements about spiritual causes of depression than Pentecostals and non-denominational pastors. The findings suggest that racial and religious affiliational influences shape how pastors view, and ultimately intervene, in the area of depression.
Against earlier predictions, witch accusations are proliferating and flourishing in many modern, urban, and Christian environments. And they are taking new forms. One dramatic change involves who is accused, with children now often the prime suspects when misfortunes occur. Another dramatic change relates to who is consulted when witch suspicions are present. Rather than non-Christian diviners or traditional healers, many now consult Christian pastors and prophets for help in identifying witches and dealing with them. Based on a survey of 713 pastoral leaders in Kinshasa from all major church traditions, and on supplemental qualitative research, this report 1) explores the profile of accused children, 2) identifies what these children are accused of, 3) identifies what sorts of evidence are used to establish the guilt of the accused child, and 4) considers the consequences to the child of being labeled a witch. Furthermore, this report explores what it is that church leaders believe, teach, and practice in relationship to child-witch allegations—considering the role of church tradition and theological education on their patterns of understanding and engagement. Specifically, we identify and examine two broad paradigms widely present in Kinshasa churches—a “witch diagnosis and deliverance paradigm” and a “child protection paradigm.” We consider some grassroots strategies of transformative engagement engaged in by l’Équipe Pastorale auprès des Enfants en Détresse [EPED] leaders, and end by inviting African theological and pastoral leaders into a conversation about the impact of theological understandings, congregational discourses, spiritual disciplines, and pastoral practices on the well-being and flourishing of vulnerable children.
Pastor support has been viewed as an integral part of successful faith-based health promotion programs; however, few studies have systematically studied these relationships. This study examined associations between pastor support and program-related variables among African American churches taking part in a physical activity and dietary intervention. Results showed that some pastor support-related variables were associated with participant recruitment, retention, and implementation of study requirements but not to changes in health behavior outcomes. Much work remains in how to conceptualize and measure pastor support. A better understanding of the pastor's role may assist in developing more effective faith-based programs.
The present study examined the degree of burnout among Dutch reformed pastors and aspects that may be conducive to the onset of burnout. They were asked to report how difficult they found their tasks and what options they had to alleviate the pressure of work they experienced. Compared with other human service professionals the results show that pastors have relatively high scores on emotional exhaustion and relatively low scores on depersonalization. Pastors have relatively low scores on personal accomplishment. Those who say they are experiencing severe pressure of work appear to have high scores on the three burnout dimensions. Role ambiguity and lack of social support appear to intensify reported feelings of burnout. This article concludes by discussing some of the pastor's own suggestions as to how to relieve work pressure.
OBJECTIVES: Since the 1980s, there has been a growing, but little studied, movement that organizes church-based health services under the direction of a coordinator, usually a registered nurse. These Congregational Health Ministries (CHMs) emphasize health promotion and disease prevention. We compared the perceptions of pastors with and without organized CHMs and the characteristics of their congregations' health ministries. DESIGN: We used a quantitative, cross-sectional survey design. SAMPLE: We surveyed a national multidenominational sample of 349 pastors representing over 80 Christian denominations. RESULTS: With limited resources, CHMs provide significant health promotion, disease prevention, and support services. Pastors with CHMs were significantly more involved in health promotion and disease prevention activities. Pastors without CHMs perceived a need for congregations to be involved in health-related services and were willing to become involved if they have adequate resources. CONCLUSIONS: Because of long-term trusting relationships that exist between congregants and those who minister to them, religious congregations may be ideally suited to provide cost-effective, community-based health promotion and disease prevention services as well as health-supporting services to community-dwelling elderly and persons with chronic illnesses.
Introduction James Corkery and Thomas Worcester 1. Julius II: prince, patron, pastor Frederic J. Baumgartner 2. Clement VII: prince at war Kenneth Gouwens 3. The pope as saint: Pius V in the eyes of Sixtus V and Clement XI Pamela M. Jones 4. Pasquinades and propaganda: the reception of Urban VIII Sheila Barker 5. Jansenism vs. papal absolutism Gemma Simmonds 6. Pius VII: moderation in an age of revolution and reaction Thomas Worcester 7. Pius IX, pastor and prince Ciaran O'Carroll 8. The social question in the papacy of Leo XIII Thomas Massaro 9. The perils of perception: British Catholics and papal neutrality, 1914-23 Charles R. Gallagher 10. Electronic pastors: radio, cinema and television, from Pius XI to John XXIII John F. Pollard 11. Mixed reception: Paul VI and John Paul II on sex and war Linda Hogan 12. John Paul II: universal pastor in a global age James Corkery Conclusion James Corkery and Thomas Worcester Select bibliography Index.
Ordained ministry, says Willimon, is a gift of God to the church--but that doesn't mean that it is easy. Always a difficult vocation, changes in society and the church in recent years have made the ordained life all the more complex and challenging. Is the pastor primarily a preacher, a professional caregiver, an administrator? Given the call of all Christians to be ministers to the world, what is the distinctive ministry of the ordained? When does one's ministry take on the character of prophet, and when does it become that of priest? What are the special ethical obligations and disciplines of the ordained? In this book, Willimon explores these and other central questions about the vocation of ordained ministry. He begins with a discussion of who pastors are, asking about the theological underpinnings of ordained ministry, and then moves on to what pastors do, looking at the distinctive roles the pastor must fulfill. The book also draws on great teachers of the Christian tradition to demonstrate that, while much about Christian ministry has changed, its core concerns--preaching the word, the care of souls, the sacramental life of congregations--remains the same. Ordained ministry is a vocation to which we are called, not a profession that we choose. To answer that call is to open oneself to heartache and sometimes hardship; yet, given the one who calls, it is to make oneself available to deep and profound joy as well.
Senior pastors at churches affiliated with the Baptist General Convention of Texas (BGCT) were anonymously surveyed using an online questionnaire to ascertain their knowledge and perceptions of the causes and potential treatments of mental illness. BGCT senior pastors reported a moderate level of contact with the mentally ill and populations known to have higher than average rates of mental illness (e.g., homeless). They also reported that the individuals with whom they counsel are rarely diagnosed with mental illness. While Baptist senior pastors embraced biological causes and treatments for mental illness as most important and effective, they varied greatly across disorders as to the perceived contribution of psychosocial and spiritual factors. Senior pastors in the present study reported being open to referring their congregants to mental health care professionals with whom they shared common values. Overall, the results of the study point to a need for greater mental health education for Baptist clergy as well as opportunities for the development of increased collaboration between the mental health and faith communities.
This chapter argues that the accelerated ascendency of megachurch celebrity pastors is best examined and understood in terms of marketing strategy and commodification processes specific to a digital age in which social media and interactive technologies are impacting the identity formation of Christians and non-Christians alike. It demonstrates how relationships between celebrity pastors and their congregants are mediated by cultural and technological shifts as church branding has become integral to evangelical purpose. It compares two campaigns to market books by celebrity pastors—Mark Driscoll's <italic>Real Marriage</italic> (2012) and Judah Smith's <italic>Jesus Is</italic> (2013). It considers how pastors have managed to gain celebrity and inspire congregational growth in what is considered one of the least churched cities in the United States—Seattle.
Pastor and Laity in the Theology of Jean Gerson explores the pastoral teaching of one of Europe's most influential churchmen of the early fifteenth century. Chancellor of the University of Paris from 1395 to 1429, Gerson is probably best known for his activities towards ending the Great Schism. But behind his public life lay a deep concern for the spiritual welfare of the people. Through an examination of Gerson's sermons and writings for the laity, and of his many works giving guidance to bishops and parish priests about their roles as pastors, preachers and confessors, the book throws light on what the late medieval, pre-Reformation Church was teaching the laity, and also on popular religious mentality in the period. The topics dealt with range from matters of high theological import such as justification, predestination and mysticism to the seven capital sins and all their branches, the art of preaching, women, marriage and children.
The present article surveys the available empirical research on the personal (psychological/spiritual) functioning of pastors. The literature is divided into six major areas: emotional well-being, stress and coping, marital/divorce adjustment, family adjustment, burnout, and impairment. The research in each area is critically reviewed and summarized, and directions for future research are suggested. The primary conclusion is that interpersonal/relational deficits are associated with the vast majority of psychological problems faced by pastors, and thus need to be addressed, particularly at an early stage of the pastor's career.
In an era of Freddie Gray and Black Lives Matter, a long history of structural racism, combined with disproportionate rates of COVID-19, the African American community has seen a lot of reasons to demand social justice, equal treatment and immediate access to solutions to health disparities. Despite the promise of COVID-19 vaccines, the community is highly distrustful of the vaccine and institutions given a history of mistreatment and many other current concerns. Trusted messengers such as Black pastors are crucial to protecting the community that faces a disproportionate amount of disease. We present a framework to build trust and acceptance including understanding history and context; listening and empathy; engaging pastors as trusted messengers; creating partnerships with shared responsibility and power; and co-creation of solutions with faith leaders and their community, governments and institutions to create sustainable, long-term change. Efforts to support vaccine acceptance must be customized to the variety of needs and realities of the African American community, not just the topic of concern to the institution. Evaluations are needed to help ensure the community is engaged and feeling heard. Pastors and other religious leaders can work with government and institutions to bring information, facilitate discussion, build trust and develop measurable improvement efforts. Although acceptance of COVID-19 vaccines may not be achieved overnight, the process of focusing on issues that are important to the community is an important step in laying the foundation for both COVID-19 vaccines and future interventions.
Book Review| September 01 1978 Old Testament Books for Pastor and Teacher Old Testament Books for Pastor and Teacher, Brevard S. Childs. William L. Holladay William L. Holladay Search for other works by this author on: This Site Google Journal of Biblical Literature (1978) 97 (3): 441. https://doi.org/10.2307/3266172 Cite Icon Cite Share Icon Share Facebook Twitter LinkedIn MailTo Permissions Search Site Citation William L. Holladay; Old Testament Books for Pastor and Teacher. Journal of Biblical Literature 1 September 1978; 97 (3): 441. doi: https://doi.org/10.2307/3266172 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectiveSBL PressJournal of Biblical Literature Search Advanced Search The text of this article is only available as a PDF. Copyright 1978 Society of Biblical Literature1978 Article PDF first page preview Close Modal You do not currently have access to this content.
Within the Black Church, there remains much that is unknown about pastoral motivations, beliefs, and attitudes about mental health. The purpose of this study was to investigate pastors’ responses to parishioners dealing with mental health issues, including perspectives on counseling services and coping strategies. According to this study’s findings, African American pastors often are the first line of support for parishioners’ mental health and recognizing adaptive and maladaptive forms of coping.
I. COUNSELING AS MINISTRY. 1. The Pastor as Counselor. 2. Four Phases of Counseling. 3. Practical and Ethical Issues. II. CLARIFICATION: THE ART OF UNDERSTANDING. 4. Not Listening. 5. Listening. III. FORMULATION: THE ART OF THINKING CLEARLY. 6. Perspectives and Personality Theory. 7. Getting Organized: Four Helpful Questions. IV. INTERVENTION: MAKING A DIFFERENCE. 8. Building Motivation. 9. Facilitating Choices. 10. Reducing Confusion. 11. Problem-Focused Counseling: Helping People Change. V. COMMON PROBLEM AREAS. 12. Mood, Grief, and Depression. 13. Suicide. 14. Stress and Anxiety. 15. Anger and Aggression. 16. Addictive Behaviors. 17. Psychoses and Personality Disorders. 18. Relationship Counseling. VI. TERMINATION: PASTORING AND CONTINUED SUPPORT. 19. Termination and Referral. 20. Building a More Resourceful Community. 21. Pastoral Self-Care.