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- W2235508741 abstract "The history of religious institutes of men demonstrates an amazing array of pastoral services. We have built universities and orphanages, leper colonies and AIDS hospices. We have founded monasteries and hermitages, built roads for the pilgrims and bridges for the exiled. We have cooked jellies in our vats and made wines from our vineyards. We have been preachers and beggars, astronomers and geneticists, contemplatives and lawyers. We are bishops and mechanics, pastors and poets. And through it all, we are the passionate prophets of a kingdom already here but not yet fully realized in its gospel of love. But, this panoply of pastoral services is severely threatened. Religious life is dying (Wittberg, 1991:82). Unable to stall losses in membership now in the range of 40 to 60 percent (and growing) and facing the real possibility of irreversible institutional decline, religious orders of men have been searching for a rationale and a strategy to reverse this catastrophic attrition (Nygren and Ukeritis, 1993). Researchers have studied the internal dynamics of this decline. Gerald Arbuckle investigates the distortion of founding identity mythologies in the cultures of religious provinces (Arbuckle, 1988). W. Gordon Lawrence points to the confusion, denial, anger, and fear that have gripped religious communities and formed political, psychological, and spiritual splits that endure to this day (Lawrence, 1994). Patricia Wittberg looks at the competing forms of commitment in religious communities and how these influence communication, lifestyle, and decision-making patterns (Wittberg, 1991). These studies build on the premise that religious congregations are experiencing the effects of a chronic identity confusion that shows little sign of amelioration. However, there is another line of research slowly emerging—one that investigates what religious do and how they work. It is one that scrutinizes the changing social patterns of work in religious congregations. For example, Paul Hennessy recently explored the “parochialization” of all church life and its impact on religious life. This recent pull toward reorganizing religious communities around parish life as the nearly exclusive center of worship and ministry, he says, has contributed to the confusion about identity and the reduction of internal solidarity in local religious communities (Hennessy, 1997)." @default.
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- W2235508741 date "2013-04-19" @default.
- W2235508741 modified "2023-09-23" @default.
- W2235508741 title "The Re-Invention of Work in Religious Communities of Men" @default.
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- W2235508741 doi "https://doi.org/10.17688/ntr.v11i3.575" @default.
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