Doctor of the Church

Higher Education, Skills and Work-Based Learning, 2012

Purpose-The purpose of this paper is to assess the prestige of the Doctor of Ministry (DMin) among Roman Catholics in leadership positions, who may be a potential market for this degree. Design/methodology/approach-In a mail survey employing a comparative rating scale, respondents rated the prestige of the DMin relative to six other doctorates: PhD, EdD, PsyD, DBA, MD, and JD. Findings-Ratings were provided by 184 priests, 73 deacons, and 95 directors of religious education (69 lay, 26 sisters). The DMin carried the least prestige with priests and the most with religious educators, particularly the sisters. In all groups, the DMin fared best on prestige when compared to the professional doctorates (DBA, EdD, PsyD) and worst relative to the traditional degrees (MD, JD, and PhD). When submitted to a cluster analysis, three groups emerged, corresponding to negative (46 percent), neutral (38 percent), and positive (16 percent) impressions of the prestige of the DMin. The majority of the priests (44 percent) were in the negative cluster whereas the largest proportion of deacons (45 percent) and most lay religious educators (71 percent) fell into the neutral cluster. In contrast, the largest proportion of the religious educators who were sisters by background went into the positive cluster (40 percent). With the exception of the sisters, the percentage of each group falling into the positive cluster was quite small and approximately the same size across the remaining three groups (16 percent, 15 percent, and 13 percent). A discriminant analysis of the clusters identified two discriminating functions; the primary function involved perceptions of the DMin relative to the traditional degrees (MD, JD, and PhD), whereas the very minor second function involved how the DMin is perceived in comparison to the newer practice doctorates (EdD, DBA, and PsyD). Research limitations/implications-The response rate was low. Practical implications-Currently, owing to its low prestige, the DMin probably does not have a sizable potential market among Roman Catholic priests, but it may appeal more to religious educators. Social implications-The DMin may be subject to the same concerns and prejudices as raised about other professional doctorates. Originality/value-Roman Catholics are a non-traditional audience for the DMin. This degree's perceived prestige was not previously studied in this emerging market.

March 12, 2022-St. Gregory the Great Catholicism and Orthodoxy in Newman: Some Thoughts on Ecclesiastical Developments The Eastern Orthodox Church is not wholly absent from An Essay on the Development of Doctrine, 1 but it does not figure prominently. It was while writing that essay in 1845 that John Henry Newman made his momentous decision to be received into the Catholic Church. Neither this 2 decision, however, nor the arguments put forward in Development and other writings were made without consciousness of what Newman normally referred to as "the Greek Church." On the one hand, Newman would sometimes use certain practices of that communion to delegitimize Protestant arguments against similar Roman Catholic practices. On the other hand, in Development and elsewhere Newman would sometimes use the Greek Church as a negative testcase to illustrate the exclusivity of the Catholic Church's claim to identity with the Church of the apostolic and patristic eras. It is this claim of identity that constitutes the primary theme of Development (and much of the final chapter of An Essay in Aid of a Grammar of Assent). Though much of Development is concerned with "the Development in Ideas,"-the title of chapter one-showing a correspondence between theological development and how ideas develop in every other sphere of human thought and polity, the text is not about ideas per se but about the institution that expresses them in word and deed "with a consistency which [its opponents] feel to be superhuman, though they would not allow it to be divine." Thus Newman can with confidence claim that "[n]o one 3 doubts," with the exception of catholic-minded Anglican divines whose objection Newman has already undercut, "that the Roman Catholic communion of this day is the successor and 4 representative of the Medieval Church, or that the Medieval Church is the legitimate heir of the Nicene…" Thus if St. Athanasius or St. Ambrose were to return to life, they would certainly 5

Homiletic and Pastoral Review , 2011

John Henry Newman: The Making of a Saint and Its Relevance for Today, 2019

This paper is designed to give the reader an overview of the process of canonization of John Henry Newman. It also explores how his writings are very relevant to what is transpiring in today's Catholic Church and world. There is a PowerPoint which accompanies the text.

Outside of family care, there were physicians in antiquity; however, they were not licensed and many so-called physicians were quacks. Even those with medical training practiced with mixed motives. As the second-century physician Galen described the doctors of his day, "some practice the medical art for monetary gain, some because of exemptions granted them by the laws, some from love of their fellow men (dia philanthropian), others again for the fame and honour that attend the profession" (De plac. Hip. et Plat. 9.5.4). 3 Doctors rarely practiced because of philanthropia, love for humanity. Fame and money were the primary motivations, and a doctor's reputation and income depended on the success of his treatment, which meant he was reluctant to treat severe or chronic illness.

Religions

This article explores the following question: Given the Roman Catholic Church’s present-day teaching on catholicity, how can St. John Henry Newman’s historically conscious, imaginative view of catholicity assist Catholic Christians today in understanding the concept faithfully, but in a manner ‘open’ to its potential development in an age of shifting metaphysics? After (1) an introduction to the topic and challenges to the notion of catholicity today, this article then (2) analyzes the present-day view of catholicity as a mark of the church according to the ‘Catechism of the Catholic Church’, noting areas of development as well as limitations. The article then (3) investigates Newman’s understanding of catholicity within his sacramental and imaginative worldview. Newman’s understanding of the development of principles and doctrines is particularly relevant for a consideration today of how the church’s view of catholicity might authentically develop from a dialogue between religion a...